THE

ENTIRE \VORKS
OF THE
REV. CHARLES SIMEON, ~ L A
WITH COPIOUS INDEXES,
PREI'ARED BY THE REV.
THOMAS HARTWELL HORNE, B.D.
HOMILETIClE:
OR
DISCOURSES
DIGESTED INTO ONE CONTINUED SERIES,
AND FORMING A COMMENTARY,
UPON EVERY BOOK OF
-
THE OI,D AND NEW TESTAMENT;
TO \VHICH IS ANNEXED
A:-1 UIPROV ED EDITION OF A TRANSLATION OF
OLAUDE'S ESSAY ON THE COMPOSITION OF A SERMON.
BY THE
REV. CHARLES SIMEON, M.A.
SENIOR FELLOW OF COLLEGE, CAMBRIDGE.
IN TWENTY-ONE VOLUMES.
VOL. I.
GENESIS TO LEVITICUS.
JEllition.
LONDON:
HENRY G. BORN, YORK S1'REET, COVENT GARDEN
MD CCC XLV.
T, 0 N DON:
1. HADDON, PRINTER, CASTLE STREET, FINSBUR,
TO HIS GRACE

LORD ARCHBISHOP OF CANTERBlTRY,
P R I M A T E 0 1? A L L E N G L A N D,
AND METROPOJ,ITAN.
-------
MY LoRD ARCHHISHOP,
IN offering this work to your Grace's
patronage, I beg permission to state what occa-
sion there is for such a work, and what I have
aimed at in the composition of it.
It -is to be regretted, that, whilst the edu-
cation we receive in our Universities is admirably
adapted to lay a good foundation for us to build
upon, there is no subsequent instruction given
us to fit us for the employmertt of the ministry.
Before men are called to the public exercise of
VOL. I. a
DEDICATION.
the medical or legal profession, they have an
appropriate line of study assigned them: nor
does any one expect to succeed in either of
those professions, till he has, with much labour
and study, qualified himself for the discharge of
the duties pertaining to it. But for the service
of the Established Church no such preparatory
studies are required; nor are any great facilities
afforded for the acquisition of that knowledge,
which ought to be possessed before we become
stated and accredited teachers in the Church of
Christ. Even that species of composition which
is peculiarly proper for an edifying exposition of
God's blessed Word, is never made a subject of
specific instruction ; or, at least, is never marked
out with such clearness as to render the attain-
ment of it easy to persons at their first entrance
on their clerical duties. Hence considerable dis-
couragement is felt by the Younger Clergy, and
a great temptation is thrown in their way, to
avail themselves of the labours of others, instead
of striking out at first a path for themselves.
To remedy this as far as was in my
power, l have endeavoured to unfold the most
important and instructive parts . of Holy

both in the Old and New Testament, avoiding
carefully all peculiarities of human systems, and
all unprofitable controversies ; and I have done
this in such a way, as to exemplify what ap-
peared to me the most simple and edifying
mode of stating divine truth. Throughout the
' '
whole I have laboured to maintain that spirit
of moderation which so eminently distinguishes
the Established Church, giving to every revealed
truth, as far as I was able, its proper place,
and that precise measure of consideration which
it seemed to occupy in the Inspired Volume.
At the same time, every .thing has been brought
forward with an especial view to its practical
improvement, so as to lead the minds of my
Younger Brethren to that which was pre-
eminently necessary for them in their public
ministrations. This has been my object invari-
ably: and in that view I would hope the
Discourses here offered to the public will prove
of some little service to the Church of Christ.
To render them the more useful, I have studied
conciseness, compressing into every separate Dis-
course all that was needful for an elucidation of
the subject, and confirming every part of it with
DEDICATION.
such references to Scripture, as should leave no
reasonable doubt of its accordance with "the mind
of the Spirit" of God. In every one of the Dis-
courses also I have so clearly marked the method,
that the entire scope of the passage may be seen
with the glance of an eye ; and the young Mini-
ster may be able to prosecute his work with ease
according to his own judgment, making no other
use of what is contained within the brackets, than
to enlarge or confirm his own views of the subject.
These my best endeavours, such as they are,
I lay before your Grace for your approbation;
and commend to God for his divine blessing,
without which they can be of no avail.
I am,
MY LORD ARCHBISHOP,
Your Grace's most obliged
And devoted Servant.
KING's CoLLEGE, CAMBRIDGE,
},fay 20, 1833.
CHARLES SIMEON.
PREFACE.
I
NSTRUCTION relative to the Composition of bermons is
of great importance, not only to Ministers, but, eventually,
to the community at large. And it were much to be wished
that more regard were paid to this in the education of those
who are intended for the ministry. It has sometimes been
recommended to the younger Clergy to transcribe printed
Sermons for a season, till they shall have attained ar ability to
compose their own. And it is to be lamented, that ilis advice
has been too strictly :fullowed have once forw.ed
this habit, they find it very difficult to relinquish it: the trans-
ition from copying to composing of Sermons is so great, that
they are too often discouraged in their first attempts, and
induced, from the difficulty they experience in writing their
own Sermons, to rest satisfied in preaching those of others.
To remove, as far as possible, these difficulties from young
beginners, is the intent of these Skeletons. The directions
given in Mr. Claude's Essay on the Composition of a Sermon,
which is annexed to these Skeletons, cannot fail of being
helpful to every one who will study them with care: but there
appears to be something further wanted ; something of an in-
termediate kind, between a didactic Essay like Claude's, and
a complete Sermon; something which may simplify the theory,
and set it in a practical light.
The following Skeletons
8
are not intended particularly to
exemplify Mr. Claude's rules. There are indeed all his different
kinds of discussion contained in the Skeletons. But instead of
illustrating particular rules, they are all intended rather to
8
For this use of the word "Skeleton," see Johnson's Dictionary.
VOL. I. b

V1 PREFACE.
illustrate one general rule; namely, to shew how texts may be
treated in a natural manner. The author has invariably pro-
posed to himself three things as indispensably necessary in
every discourse ; UNITY in the design, PERSPICUITY in the
arrangement, and SIMPLICITY in the diction.
It may perhaps be not unuseful to point out the manner in
which these discourses are formed. As soon as the subject is
chosen, the first inquiry is, What is the principal scope and
meaning of the textb? Let us suppose, for instance, that the
text of Jer. xxxi. 18-20, were the subject. Upon examina-
tion, it appears to be a soliloquy of the Deity, expressing
what He had seen to be the workings of Ephraim's mind, and
declaring the emotions which the sight of his penitent child
had occasioned within his own bosom. Having ascertained
this, nothing is to be introduced into any part of the discourse,
which does not, in some way or other, reflect light upon the
main subject. The next inquiry is, Of what parts does tke
text consist, or into what parts may it he most easil;y and 'JUiiu-
,-ally ,-es6wed f Hete iifftsioo oceurs: , it. is .evident
that the text contains, 1st, The reflections {)fa true penitent;
and, 2dly, The reflections of God over him. This division
being made, the discussion of the two parts must be tmder-
taken in their order. But how shall we elucidate the
first head? Shall we say, that the penitent is roused from
his lethargy, humbled for his transgressions, stimulated to
prayer? &c. &c. Such a distribution would, doubtless, con-
tain many useful truths; but they are truths which may be
spoken from a thousand other texts as well as this ; and after
they had been spoken, the people would still be left without
any precise knowledge of the portion of Scripture which should
have been opened to them. If the text did not contain any
important matter, it would then be proper, and even necessary,
to enter in this general manner into the subject: but> if the
text itself afford ample means of elucidating the point that is
under discussion, it is always best to adhere to that. In order
then to enter fully into the subject, we examine more care-
fully, what are the particular reflections which G.od noticed i7s
tl l llEG EVERY YOUNG MINISTER VERY ESPEClALL'!' TO .Itl:MiEMBER
THIS.
PREFACE.
before us. And here we observe a further dis;..,
crnmnat10n : the penitent's experience is delineated at two
different periods; one in the beginning, and the other in the
progress, of his repentance. This distinction serves to open
an easy method for arranging what shall be spoken.
Upon investigating still more accurately his expressions, it
appears that he laments his past incorrigibleness in the ways
of sin, and, 'with an humble expression of his hope in God,
implores converting grace. Soon afterwards, reflecting with
a kind of joyful surprise upon the progress he has made, he
thankfully ascribes the honour to God, through whose illumi-
nating and converting grace he has been enabled to make such
attainments; This experience being not peculiar to Ephraim,
but common to all true penitents, we illustrate and confirm it
by suitable passages of Holy Writ. A similar process is then
pursued with respect to the second head : and when that is
arranged and discussed in like manner, we proceed to the appli-
cation. The nature of the application must depend in some
measure on the subject that has been discussed, and on the
state of the congregation to whom it is addressed. Where
there are many who make a profession of godliness, it will be
necessary to pay some attention to them, and to accommodate
the subject in part to their state, in a way of conviction, con-
solation, encouragement, &c. But where the congregation is
almost entirely composed of persons who are walking in " the
broad way" of worldliness and indifference, it may be proper
to suit the application to them alone. In either case it may
be done by inferences, or by address to distinct characters, or
by a general address : but, for the most part, either of the
former methods is preferable to the last. As for the exordium,
that is the last part to be composed; and Mr. Claude's direr-
tions for it cannot be improved.
Here then is an example of a discourse made on a text that
affords an abundance of useful and important matter. But
this is not the case in all texts: take Matt. xvi. 26, for instance.
In that, the general scope of the text is, to declare the value
of the soul; the distribution of it into its leading parts might
be varied in many ways: but whatever distribution were
adopted, one must of necessity supply from one's own inven-
tion matter for the illustration of it; because the text itself,
b
. . .
Vlll
PREFACE .
though very important, does not limit one to any particular
considerations.
By the adoption of such a plan as this, many good ends are
attained: for not only is unity preserved, and a perspicuity,
diffused through the whole, but a variety of ideas suggest
themselves which would not otherwise oocur to the mind: an
hackneyed way of treating texts will be avoided: the observa-
tions will be more appropriate: they will arise in a better
order, and be introduced to more advantage: the attention of
the audience will be :fixed more on the word of God: their
memories will be assisted : and the very reading of the text
afterwards will bring to their minds much of what they have
heard : besides, they will be more enabled to discern beauties
in the Scripture when they peruse it in their closets. But it
may be thought, that, on this plan, it will be always neces-
sary to use divisions. This, however, is by no means the
case: every text drawn up after this manner, must of necessity
have an unity of design, and wherever that is, the divisions
may be either mentioned or concealed, as the writer shall
choose. Let the forementioned text in Jer. xxxi. be treated
without any division at all; and the same arrangement will
serve exactly as well as if the divisions were specified. It
will stand thus-
" A true penitent in the beginning of his repentance re-
flects on his incorrigibleness in the ways of sin, and pleads
with God to turn and convert his soul-
" When he has advanced a little in his repentance, he
reflects with gratitude on the progress he has made, and he
gives to God the glory of it- . .
" In such a state he is most acceptable to God-
"Whilst he can scarcely find terms whereby to express his
own vileness, God accounts no honours too great for him-
" He owns him as a pleasant child; expresses his com-
passionate regard for him, promises to manifest his mercy
towards him, and grants him all that he himself can possibly
desire:"-
Divest the Skeleton of Matt. xvi. 26, of its divisions, and
it wm be equally clear. '
" By. ' the world' we are to understand pleasure, riches,
and honour-
PREFACE.
ix
" This, if considered in itself, is vile; if, as estimated by: the.
best judges, worthless-
~ The soul, on the contrary, if considered in itself, is noble.
and if, as estimated by the best judges, invaluable- .'
" Such being the disparity between the value of the world,
and that of the soul, we cannot hut see what must be the
result of a comparison between them-
" we suppose, for argument sake, that a man may possess the
whole world, and that after having possessed it for a while, he
loses his own soul; what in the issue would he be profited?-
" Whether we enter generally or particularly into this sub-
ject, the result will be still 'the same."-
These two Skeletons are selected in order to exemplify this
idea, 1st, In a subject where the whole matter is contained
in the text; and, l2dly, In a subject where nothing but the
general idea is suggested : and if the Reader will give himself
the trouble to examine, he will find that every one of the
other Skeletons may, with equal ease, be drawn out in the
same manner. This is a point of considerable importance:
for if the mind were necessarily cramped and fettered by
this method of composition, it would be inexpedient to adopt
it. But it is manifest that it leaves the mind at most perfect
liberty: and while many advantages arise from it, there is no
room at all for the principal objection, which might at first
sight appear to lie against it. But though these observations
are made to shew that discourses might be formed from the
Skeletons as easily without divisions as with them, it is not
to be thought that the mention of the divisions is a matter of
indifference: the minds of the generality are not capable of
tracing the connexion and coherence of a discourse: their
attention will flag; they will lose much of what they hear;
and have no clew whereby to recover it: whereas the mention
of an easy and natural division will relieve their minds, assist
their memories, and enable them to " mark, learn, and in.:.
wardly digest" the word.
If any student, who has a view to the ministry, should
choose to employ a part of his Sabbath in perusing any of
these compositions, he would do well first to get a clear view
of the great outlines of the discourse, and then to consider,
Wlder each part, what is contained in the brackets ; consulting,
X PREFACE.
as he proceeds, the passages of Scripture that are quoted.
After this, if he will write over the whole, interweaving those
passages, or suck parts of them as refer immediately to tke
subject, adding only a few words here and there to connect the
whole, he will find that every Skeleton will make a dis:
course, which, if read distinctly, will occupy the space of
nearly half an hour. In this way he may attain, without any
great difficulty, a considerable knowledge of the Scriptures,
together with an habit of thinking clearly and connectedly on
the principal doctrines contained in them. If any one, who
has entered upon the sacred office, should think them worthy
of his attention, a different method of using them should be
adopted. He, having :finished his academical studies, has his
time more at his own command: he should therefore make
himself perfect master of the Skeleton before him, and then
write in his own language, and according to his own concep-
tions, his views of the subject: and he will find that "verba
provisam rem non invita sequentur." It is proper however
to observe, that those parts, which have three marks after
them ---should be more fully opened.
But there is one caution which requires peculiar attention.
In the Skeletons many passages of the Holy Scriptures are
quoted, partly for the conviction of the Reader's own mind,
and partly to furnish him with the proper materials for con-
firming his word. These passages, if they were all formally
quoted, would make the sermon a mere rhapsody, a string of
texts, that could not fail to weary and disgust the audience.
But if they be glanced at, if the proper parts only be selected,
and interwoven with the writer's own language, they will give
a richness and variety to the discourse, at the same time that
they will be peculiarly grateful to those who delight in the
word. of God. There is however another extreme, which
would be no less pernicious : if no passages be formally ad-
duced, many parts of the discourse will appear to want con-
firmation. The proper medium seems to be, to quote them
expressly when there is reason to apprehend that any doubt is
entertained respecting the truth that is insisted on, or where
the citing of them will give peculiar weight to the point in
hand : in all other places the language of Scripture should be
used rather to enrich and adorn our own.
PREFACE.
It cannot be but that a Work of this na.tme sbtnlld be liable
to many objections. Persons will vary in their Judgment with
respect to it, according as they affect or disregard order;
according as they relish or disapprove the use of Scripture
language ; according as they have been habituated to close
thinking, or have been accustomed to a desultory way of com-
municating their ideas; and, lastly, according as they acquiesce
in the unsophisticated doctrines of Scripture, or fondly attach
themselves to human systems.
:But the Author begs leave to observe, that the very plan of
suggesting the whole substance of a Sermon in a few pages, of
shewing in so small a space how to introduce, divide, discuss,
and apply every subject, and of referring to the most impor-
tant passages of Scripture that can reflect light upon it,
necessarily precludes all the ornaments of language, and
induces somewhat perhaps of obscurity. :But if there be
found some reason for that complaint, "brevis esse laboro,
obscurus fio," it is hoped the candid Reader will consider it as
a fault incident to the plan itself; arid if he meet with any
expression which appears too unqualified, he is requested to
remember, that a thousand qualifying clauses might be intro-
duced into a full discourse, which could not possibly find place
in such compositions as these: if he would regard these in
their proper view, he must consider them only as rough mate-
rials prepared to his hand, that out of them he may construct
an edifice, modelled and adorned to his own taste.
There is another objection indeed, which has been mentioned
to the Author by some of his most judicious friends. It is feared
that these Skeletons may administer to sloth and idleness. But
he apprehends they are so constructed, that they cannot pos-
sibly be used at all, unless a considerable degree of thought
be bestowed upon them. Nor does he think that any person,
who has ever found the pleasure of addressing his congrega-
tion in his own words, will be satisfied with reciting the
compositions of another. On the other hand, if some, who
would otherwise have preached the sermons of others, be drawn
gradually to compose their own, and if others, who have been
rude and incoherent, be assisted in the exercise of their judg-
ment, it will tend to wipe off disgrace from the Established
Church, and eventually, it is hoped, to benefit the souls of many.
'
..
Xll PREFACE.
It is not possible to say what is the best mode of preaching
for every individual, because the talents of men are so various,
and the extent of their knowledge so different. It seems at
all events expedient that a young Minister should for some
years pen his sermons, in order that he may attain a proper
mode of expressing his thoughts, and accustom himself to the
obtaining of clear, comprehensive, and judicious views of his
subject: but that he should always continue to write every
word of his discourses, seems by no means necessary. Not
that it is at any time expedient for him to deliver an unpre-
meditated harangue: this would be very unsuitable to the holy
and important office which he stands up to discharge. But
there is a medium between such extemporaneous effusions and
a servile adherence to what is written : there is a method
recommended by the highest authorities, which, after we have
' written many hundred sermons, it may not be improper to
adopt: the method referred to is, to draw out a full plan or
skeleton of the discourse, with the texts. of Scripture which
are proper to illustrate or enforce the several parts, and then
to express the thoughts in such language as may occur at the
time. 'l'his plan, if it have some disadvantage in point of
accuracy or elegance, has, on the other hand, great advantages
oyer a written sermon : it gives a Minister an opportunity of
speaking with far more effect to the hearts of men, and of
addressing himself to their passions, as well by his looks and
gesture, as by his words,
Archbishop Seeker, in his last Charge, after observing, in
reference to the matter of our sermons, H We have, in fact,
lost many of our people to sectaries by not preaching in a
manner sufficiently evangelical," (p. Q99,) adds, in reference
to the manner of our preaching, "There is a middle wayc,
used by our predecessors, of setting down, in short notes, the
method and principal heads, and enlarging on them in such
words as present themselves at the time: perhaps, duly ma-
naged, this is the best." (p. 315.) He then proceeds to express
his disapprobation of what is called Mandating of Sermons, or
repeating them from memory. This custom obtains much
among foreign Divines, and throughout the whole Church of
c i. e. Between written discourses, and unpremeditated addressea.
PREFACE. ~ i
Scotland; a n d ~ the Statute Book of our University there i&
an order from King Charles II., that this should be practised
by ~ the Clergy, as well when preaching before the n i ~
verSity and at Court, as before any common audience d. This
shews at least, that if a Minister had thoroughly studied his
discourse, it was deemed no objection against him that he
delivered it without book. But the way proposed by Arch-
bishop Seeker seems far preferable, on account of the unne-
cessary increase of labom;, to the Minister, and because the
repeating of a sermon will most generally appear, as the Arch-
bishop justly expresses it, like " the saying of a lesson."
Many other authorities of the greatest note might be adduced
(as those of Bishop Wilkin, Bishop Burnet, Archbishop of
Cambray, &c.) if it were the Author's wish to vindicate this
mode of preaching : but he is far from thinking it proper for
all persons, or in all places. He considers it however as
extremely useful, where a Minister's talents will admit of it.
But, after all, the great concern both of Ministers and private
Christians is, to enjoy the blessing of God upon their own
souls. In whatever manner the truth may be delivered, whe-
ther from a written discourse or memoriter, or from a well-
digested plan, they may expect that God will accompany it
with a divine energy, if they be looking up to him in the
d "Mr. Vice-Chancellor, and Gentlemen,
" Whereas his Majesty is informed, that the practice of reading
Sermons is generally taken up by the Preachers before the University,
and therefore continued even before himself, his Majesty hath com-
manded me to signify to you his pleasure that the said practice, which
took beginningwith the disorders of the late times, be wholly laid
aside, and that the aforesaid Preachers deliver their Sermons, both in
Latin and English, by memory or without book, as being a way of
preaching which his Majesty judgeth most agreeable to the use of all
foreign Churches, to the custom of the University heretofore, and the
nature and intendment of that holy exercise.
"And that his Majesty's commands in the premises may be duly
regarded and observed, his farther pleasure is, that the names of all
such ecclesiastical persons, as shall continue the present supine and
slothful way of preaching, be from time to time signified unto me by
the Vice-Chancellor for the time being, upon pain of his Majesty's
displeasure. MONMOUTH."
" October 8, 1674." (Page 300 of the Statute Book.)
XIV PREFACE.
exercise of faith and prayer. In this hope, the Sermon, on
Mark xvi. 15, 16, and the four Skeletons annexed to it, are sent
forth into the world: and if, by means of them, the excellency
of the Gospel may be more clearly seen, its importance more
deeply felt, and its strengthening, comforting, s_anctifying
efficacy more richly experienced, the Author's labours will be
abundantly repaid. They are annexed to Claude's Essay ;
and the Author recommends those who could thoroughly under-
stand Claude, to consult them.
4
In the discussion of so many subjects, it cannot fail but
that every doctrine of our holy religion must be more or less
canvassed. On every point the Author has spoken freely,
and without reserve. As for names and parties in religion,
he equally disclaims them all : he takes his religion from the
Bible ; and endeavours, as much as possible, to speak as that
speaks e. Hence, as in the Scriptures themselves, so also in
this Work, there will be found sentiments, not really opposite,
but apparently of an opposite tendency, according to the subject
that is under discussion; In writing, for instance, on John v.
40, " Ye will not come to me, that ye might have life," he does
not hesitate to lay the whole blame of men's condemnation on
the obstinacy of their own depraved will: nor does he think it
at all necessary to weaken the subject by nice distinctions,
in order to support a system. On the contrary, when he
preaches on John vi. 44, "No man can come unto me, except
the Father who hatk sent me draw him," he does not scruple
to state in the fullest manner he is able, " That we have Iio
power to do good works pleasant and acceptable to God,
without the grace of God by Christ preventing us that we may
have a good will, and working with us when we have that good
will r :" nor does he judge it expedient on any account to soften,
and palliate, and fritter away this important truth. While too
e If in any thing he grounded his sentiments upon human authority,
it would not be on the dogmas of Calvin or Arminius, but on the
Articles and Homilies of the Church of England. He has the hap-
piness to say, that he does ex animo, from his inmost soul, believe the
doctrines to which he has subscribed : but the reason of his believing
them is not, that they are made the Creed of the Established Church,
but, that he finds them manifestly contained in the Sacred Oracles.
f The Tenth Article.
PREFACE.
.XV
many set these passages at variance, and espouse the one in
opposition to the other, he dwells with equal pleasure on them
both ; and thinks it, on the whole, better to state these appa-
rently opposite truths in the plain and unsophisticated manner
of the Scriptures, than to enter into scholastic subtleties, that
have been invented for the upholding of human systems. He
is aware, that they who are warm advocates for this or that
system of religion, will be ready to condemn him as incon-
sistent: but, if he speak in exact conformity with the Scrip-
tures, he shall rest the vindication of his conduct simply on
the authority and example of the Inspired Writers. He has
no desire to be wise above what is written, nor any conceit
that he can teach the Apostles to speak with more propriety
and correctness than they have spoken.
It may be asked perhaps, How do you reconcile these doc-
trines, which you believe to be of equal authority and equal
importance? But what right has any man to impose this task
on the preachers of God's word? God has not required it
of them ; nor is the truth or falsehood of any doctrine to be
determined absolutely by this cnterion. It is presumed, that
every one will acknowledge the holiness of God, and the
existence of sin : but will any one undertake to reconcile
them ? or does any one consider the inability of man to recon-
cile t h ~ m as a sufficient ground for denying either the one or
the other of these truths? If then neither of these points are
doubted, notwithstanding they cannot be reconciled by us,
why should other points, equally obvious in some respects, yet
equally difficult to be reconciled in others, be incompatible,
merely because we, with our limited capacity, cannot perfectly
discern their harmony and agreement?
But perhaps these points, which have been such a fruitful
source of contention in the Church, are not so opposite to
each other as some imagine: and it is possible, that the truly
scriptural statement will be found not in an exclusive adoption
of either, nor yet in a confused mixture of both, but in the
proper and seasonable application of them both; or, to use
the language of St. Paul, " in rightly dividing the word of
truth."
Here the Author desires to speak with trembling. He is
aware that he is treading upon slippery ground; and that he
XVI PREFACE.
has but little prospect of satisfying any who have decidedly
ranged themselves under the standard either of Calvin or
Arminius. But he wishes to be understood: he is not soli ..
citous to bring any man to pronounce his Shibboleth; much
less has he any design to maintain a controversy in support of
it: he merely offers an apology for the sentiments contained
in his publication, and, with much deference, submits to the
public his views of scripture truth: and, whether they be per-
fectly approved or not, this he hopes to gain from all parties,
a favourable acceptance of what they approve, and a candid
forbearance inthe points they disapprove.
This being premised, he will proceed to state the manner in
which these apparently opposite tenets may, in his judgment,
be profitably insisted on.
It is supposed by many, that the doctrines of grace are
incompatible with the doctrine of man's free-will; and that
therefore the one or the other must be false. But why so ?
Can any man doubt one moment whether he be a free agent
or not? he may as well doubt his own existence. On the
other hand, will any man who has the smallest spark of humi-
lity, affirm, that he has made himself to differ; and that he
has something which he has not received from a superior
powerg? Will any one refuse to say with the Apostle, " By
the grace of God I am what I am h ?"
Again; as men differ with respect to the first beginnings of
a work of grace, so do they also with respect to the manner in
'Yhich it must be carried on ; some affirming, that God has
engaged to "perfect that which concerneth us ; " and others,
that even St. Paul had reason to fear " lest he himself should
become a cast-away." But why should these things be deemed
incompatiblei? Does not every man feel within himself a
g 1 Cor. iv. 7. h 1 Cor. xv. 10,
i Benhadad might have recovered from his disease, though God had
decreed that, by Hazael's device, he should die of it; (2 Kingsviii.IO.)
so we may (for aught that there is in us) die in our sins, though God
has decreed that he will save us from death. In both cases the decree
of ~ d stands ; but the possibility of the event,. as considered in itself,
remams unaltered. Neither our liableness to perish prevents the
execution of God's decree ; nor does his decree alter our liableness
(in ourselves) to perish.
P Rli:F ACE.
liableness, yea, a proneness to fall? Does not every. man feel,
that there is couuption enough within him to drive him to the
commission of the greatest enormities, and eternally to destroy
his soul? He can have but little knowledge of his own heart
who will deny this. On the other hand, who that is holding
on in the ways of righteousness, does not daily ascribe his
steadfastness to the influence of that grace, which he receives
from God; and look daily to God for more grace, in order that
he may be "kept by his power through faith unto salvationk?"
No man can in any measure resemble the scripture saints,
unless he be of this disposition. Why then must these things
be put in opposition to each other, so that every advocate for
one of these points must of necessity controvert and explode
the other ? Only let any pious person, whether Calvinist or
Arminian, examine the language of his prayers after he has
been devoutly pouring out his soul before God, and he will
find his own words almost in perfect consonance with the fore-
going statement. The Calvinist will be confessing the extreme
depravity of his nature, together with his liability and prone-
ness to fall ; and the Arminian will be glorifying God for all
that is good within him, and will commit his soul to God, in
order that HE who has laid the foundation of his own spiritual
temple, may also finish it
1

k Zech. iv. 9.
1 1 Pet. i. 5.
A circumstance within theAnthor's knowledge reflects so much light
upon this subject, that he trusts he shall be pardoned for relating it.
A young Minister, about three or four years after he was ordained,
had an opportunity of conversing familiarly with the great and vene-
rable leader of the Anninians in this kingdom; and, wishing to im-
prove the occasion to the uttermost, he addressed him nearly in the
following words : " Sir, I understand that you are called an Anninian;
and I have been sometimes called a Calvinist; and therefore I suppose
we are to draw daggers. But before I consent to begin the combat,
with your permission I will ask you a few questions, not f1:om imperti-
nent curiosity, but for real instruction." Permission being very readily
and kindly granted, the young Minister proceeded to ask, "Pray,
Sir, do you feel yourself a depraved creature, so depraved, that you
would never have thought of turning unto God, if God had not first
put in into your heart ? "-" Yes," says the veteran, " I do indeed."
-" And do you utterly despair of recommending yourself to God by
xviii PREFACE.
Doubtless either of these points may be injudiciously stated,
or improperly applied. If the doctrines of Election and Pre-
destination be so stated as to d-estroy man's free agency, and
make him merely passive in the work of salvation, they are not
stated as they are in the Articles and Homilies of our Church,
or as they are in the Holy Scriptures. On the other hand, if
the doctrines of free-will and liableness to final apostasy be so
stated as to rob God of his honour, and to deny that he is both
" the Author and the Finisher of our faith," they are equally
abhorrent from the sentiments of our Established Church,
and from the plainest declarations of Holy Writ.
The Author humbly apprehends, that there is a perfect
agreement between these different points; and that they are
equally salutary or equally pernicious, according as they are
properly or improperly implied. If, for instance, on hearing
a person excuse his own supineness by saying, " I can do
nothing, unless God give me his grace;" we should reply,
"This is true; it is God who alone can give you either to
will or to do; "-what would be the consequence? we should
any thing that you can do ; and look for salvation solely through the
blood and righteousness of Christ ? "-" Yes, solely through Christ."
-" But, Sir, supposing you were first saved by Christ, are you not
somehow or other to save yourself afterwards by your own works ? "
-"No; I must be saved by Christ from first to last."-" Allowing
then that you were first turned by the grace of God, are you not in
some way or other to keep yourself by your own power?"-" No."-
" What then, are you to be upheld every hour and every moment by
God, as much as an infant in its mother's arms?"-" Yes ; altoge-
ther."-" And is all your hope in the grace and mercy of God to
preserve you unto his heavenly kingdom ? "-" Yes; I have no hope,
but in him."-" Then, Sir, with your leave, I will put up my dagger
again; for tlils is all my Calvinism ; this is my election, my justi-
fication by faith, my final perseverance : it is, in substance, all that
I hold, and as I hold it : and therefore, if you please, instead of
searching out terms and phrases to be a ground of contention between
us, we will cordially unite in those things wherein we agree."
The Arminian leader was so pleased with the conversation, that he
made particular mention of it in his journals ; and notwithstanding
there never afterwards was any connexion between the parties he
retained an unfeigned regard for his young inquirer to the hour of his
death.
PREFA.CE.
m:
tollfirm him in his sloth, and encourage him to cast all 'the
blame of his condemnation upon God himself. But if we
should bring before him the apparently opposite truths and
bid him arise and call upon God; we should take the V:ay to
convince him, that the fault was utterly his own, and that his
destruction would be the consequence, not of God's decrees,
but of his own inveterate love of sin.
Let us suppose, on- the other hand, that a person, having
"tasted the good word of life," begin to boast, that he
has made himself to differ, and that his superiority to others
is the mere result of his own free-will : if, in answer to him,
we should immediately descant on our freedom to good or
evil, and on the powers with which God has endued us for the
preservation of our souls, we should foster the pride of his
heart, and encourage him, contrary to an express command,
to glory before God m: whereas, if we should remind him, that
"by the grace of God we are what we are," and that all must
say, "Not unto us, 0 Lord, not unto us, but unto thy name
be the praise," we should lower his overweening conceit of his
own goodness, and lead him to acknowledge his obligations to
God. .
Let us illustrate the same in reference to the two other
doctrines we mentioned, namely, The perseverance of the
saints, and our liableness, in ourselves, to " make shipwreck of
the faith." Suppose a person say, "I need not be c r ~ f u l about
my conduct ; " for "God has begun the good work within me,
and has engaged to perform it till the day of Christ :" if we
were to begin extolling the covenant of grace, and setting
forth the truth of God in his promises, we should countenance
his error, at the very time that he was turning the grace of
God into licentiousness. But if we should warn him against
the danger of being given over to a reprobate mind, and of
perishing under an accumulated load of guilt, we should coun-
teract his sinful disposition, and stimulate him to flee from the
wrath to come.
On the other hand, if a humble person should be droopmg
and desponding under a sense of his own corruptions, and we
should spread before him all our difficulties and dangers, we
m 1 Cor. i. 29. Rom. iii. 27.
XX PREFACE.
should altogether " break the bruised reed, and quench tl1e
smoking flax:" but if we should point out to him the fulness
and stability of God's covenant; if we should enlarge upon the
interest which Christ takes in his people, and his engagements
that none shall ever pluck them out of his hand n; it is obvious,
that we should administer a cordial to his fainting spirit, or (as
God requires of us) we should " strengthen the weak hands,
and confirm the feeble knees, and comfort the fearful heart."
These sentiments may perhaps receive some confirmation
from the conduct of the Apostle Paul. In administering the
word, he consulted the state of his auditors, and apportioned
to them either " milk or strong meat," according to their
ability to digest and improve it
0
In reference to this we
may say, that the doctrines of human liberty, and human
frailty, together with the other first principles of Christianity,
are as milk, which those who are yet "babes in Christ," must
have set before them: but that the doctrines of grace, or "the
deep things of God," are rather as strong meat, which none can
digest, unless they have grown to some stature in the family
of Christ, and have had their spiritual seRses long exercised
in discerning good and evilP: and that, as strong meat, which
would nourish an adult, would destroy the life of an infant;
and milk that would nourish an infant, would be inadequate to
the support of a man oppressed with hard labour; so it is with
respect to the points which we have been considering. Or, if
we may be permitted a little to vary this illustration, the one
sort of truths are as food proper to be administered to all ;
whereas the other are rather as cordials for the support and
comfort of those who need them.
In a word, there seems to be a perfect correspondence
between God's works of providence and grace: in the former,
" he worketh all things according to the counsel of his own
will," yet leaves men perfectly free agents in all that they do ;
so in the latter, he accomplishes his own eternal purpose both
b calling, and in keeping, his elect ; but yet he never puts
upon them any constraint, which is not perfectly compatible
with the freest operations of their own will.
The Author well knows that these doctrines may be; and
n John x. 27, 28.
0
1 Cor. iii. 1, 2.
P Heb. v. 12-14.
PREFAc:e.
alas! too often are, so stated as to be really contradictory.
But that they may be so stated as to be profitable to the souls
of men, he hopes is clear from the illustrations that have been
just given q.
He trusts he shall be pardoned if he go yet further, and say,
that, in his judgment, there not only is no positive contradic-
tion in this statement, but that there is a propriety in it, yea,
moreover, a necessity for it, because there is a subserviency in
these truths, the one to the other. God elects us; but he car-
ries his purpose into effect by the free agency of man, which
is altogether influenced by rational considerations. - So also he
carries on and completes his work in our souls, by causing us
to feel our proneness to apostatize, and by making us cry to
him daily for the more effectual influences of his grace. Thus,
while he consults his own glory, he promotes our greatest
good, in that he teaches us to combine humility with earnest-
ness, and vigilance with composure.
The Author would not have troubled the Reader with this
apology, were it not that he is exceedingly desirous to coun-:-
teract that spirit of animosity, which has of late so greatly
prevailed against those who adhere to the principles of the
Established Church. Not that he has himself any cause to
complain: but he would wish his Work to be brought to this
test-Doesit uniformly tend
TO HUMBLE THE
TO EXALT THE SAVIOUR
TO PROMOTE
If in one single instance it lose sight of any of these points,
it be condemned without mercy. But, if it invariably
q Many have carried their attachment lio system so far, that they
could not endure to preach upon any passage of Scripture that seemed
to oppose their favourite sentiments; or, if they did, their whole endea-
vour has been to make the text speak a different language from that
which it appeared to do. In opposition to all such modes of pro-
cedure, it is the Author's wish in this preface to recommend a con-
formity to the Scriptures themselves, without any solicitude about
systems of man's invention. Nor would any thing under heaven be
more grateful to him than to see names and parties buried in eternal
oblivion, and primitive simplicity restored to the Church.
VOia I. C
xxii PREFACE.
pursue these ends, then let not any, whatever system they
embrace, quarrel with an expression that does not quite accord
with their views. Let them consider the general scope and
tendency of the book: and, if it be, as he trusts it is, not to
strengthen a party in the Church, but to promote the good of
the whole; then let smaller differences of sentiment be over-
looked, and all unite in vindicating the great doctrines of
SALVATION BY GRACE THROUGH FAITH IN CHRIST.
Why these Discourses have been multiplied to such an extent
the Author will briefly explain. The Reformers of the Church
of England, by the publication of HOMILIES on some of the
fundamental topics of religion and morals, have rendered an
inestimable service to all classes of society. But it is obvious,
that these Homilies embrace only a few of the subjects to
which it is essential to call the attention of mankind. It is
also a known fact, that the Reformers themselves designed
considerably to enlarge the number of these truly Scriptural
addresses. The Ministers of the Church, accordingly, have
never considered their private labours as. superseded by the
Homilies; but have, from age to age, supplied to the nation
Discourses of the highest value.
It has not, however, as the Author believes, occurred to any
divine, to supply a regular series of Discourses on the most
important parts of the whole volume of Scripture, and to
adapt those Discourses, by their general construction, their
simplicity, and their brevity, to the especial service of the
younger orders of the Clergy. But, perhaps, a young Minister
may find it not an unprofitable exercise, to take some of the
texts here treated, and to make an arrangement of them
for himself in the first instance from his own mind, and
then to compare that arrangement with what is here set
before him.
To supply this deficiency in theological writings, is the par-
ticular object of the volumes which the Author now humbly
presents to the public.r And he trusts this labour of love will
be regarded by his Brethren in the Mllristry, not as an act. of
presumption, but as a humble and affectionate attempt to
r For the TITLE, Horre HomiletictE, see Acts xx. 11. in the
Greek. This book contains short discourses on divers subjects.
PREFACE.
xxiii
render their on their holy and honourable callmg
more and theu prosecution of it more And, by
erobracmg so many subjects which have a different aspect in
systematic divinity, he hopes that he has paved the way for
their rising superior to human systems of every kind.
The Author is no friend to systematizers in Theology. He
has endeavoured to derive from the Scriptures alone his views
of religion ; and to them it is his wish to adhere, with scru-
pulous fidelity; never wresting any portion of the word of
God to favour a particular opinion, but giving to every part
of it that sense, which it seems to him to have been designed
by its great Author to convey.
He is aware that he is likely, on this account, to be con-
sidered, by the zealous advocates of human systems, as occa-
sionally inconsistent: but if he should be discovered to be no
more inconsistent than the Scriptures themselves, he will have
reason to be satisfied. He has no doubt but that there is a
system in the Holy Scriptures; (for truth cannot be incon-
sistent with but he is persuaded that neither Calvinists
nor Arminians are in e:xJclusive possession of that system.
He is disposed to think that the Scripture system, be it
what it may, is of a broader and more comprehensive cha-
racter than some very exact and dogmatical Theologians are
inclined to allow: and that, as wheels in a complicated machine i
;
may move in opposite directions and yet subserve one common/
end, so may truths apparently opposite be perfectly recon-
cilable with each other, and equally subserve the purposes of
God in the accomplishment of roan's salvation. The Author
feels it impossible to repeat too often, or avow too distinctly,
that it is an invariable rule with him to endeavour to give to
every portion of the word of God its full and proper force,
without considering one moment what scheme it favours, or
whose system it is likely to advance. Of this he is sure, that
there is not a decided Calvinist or Arminian in the world,
who equally approves of the whole of Scripture. He appre-
hends, that there is not a determined votary of either system,
who, if he had been in the company of St. Paul, whilst he
was writing his different Epistles, would not have recom-
mended him to alter one or other of his expressions.
But the Author would not wish one of them altered : he
()
XXIV PREFACE.
finds as much satisfaction in one class of passages as in
another; and employs the one (he believes) as often, and as
freely, as the other. Where the Inspired Writers speak in
unqualified terms, he thinks himself at liberty to do the same;
judging, that they needed no instruction from him how to
propagate the truth. He is content to sit as a learner at the
feet of the holy Apostles, and has no ambition to teach them
how they ought to have spoken. And as both the strong
Calvinists and Arminians approve of some parts of Scripture
and not of others, such he expects will be the judgment of the
partisans of these particular systems on his unworthy com-
ments ;-the Calvinists approving of what is written on pas-
sages which have a Calvinistic aspect; and the Arminians, of
what is written on passages that favour their particular views.
In like manner, he has reason, he fears, to expect a measure of
condemnation from the advocates of each system, when treating
of the passages which they appear to him to wrest, each for
the purpose of accommodating them to his own favourite
op1mons. He bitterly regrets that men will range them-
selves under human banners and leaders, and employ them-
selves in converting the Inspired Writers into friends and
partisans of their peculiar principles. Into this fault he
trusts that he has never fallen. One thing he knows,
namely, that pious men, both of the Calvinistic and Arminian
persuasion, approximate very nearly when they are upon their
knees before God in prayer ;-the devout Arminian then
acknowledging his total dependence upon God, as strongly
as the most confirmed Calvinist; and the Calvinist acknow-
ledging his responsibility to God, and his obligation to exer-
tion, in terms as decisive as the most determined Arminian.
And what both these individuals are upon their knees, it is
the wish of the Author to become in his writings. Hence it
is that he expects to be alternately approved by both parties,
and condemned by both. His only fear is, that each may be
tempted to lay hold of those parts of his work only which
oppose their favourite system, and represent them as con:-
taining an entire view of his sentiments. He well knows
the force of prejudice, and the bitterness of the odium Tkeolo-
gicum; and he cannot hope to be so fortunate as completely
to escape either. But, even if assailed on all sides, he shall
PREFACE.
XXV
have the satisfaction of reflecting, that it has been his wish
simply to follow the Oracles of God. The Scriptures and
the Church of England have been claimed, by each of these
two parties, as exclusively favouring their peculiar system;
and if the same comprehensive and liberal character be found
in his writings, he shill consider it, whatever may be the
judgment of mere partisans,, as no smill presumption in his
own favour.
There is another point also, in respect to which it has been
his aim not to offend ; and that is, in not so perverting the
Scripture as to make it refer to Christ and his salvation, when
no such object appears to been in the contemplation of
the inspired writer. He regrets to observe, in some indivi-
duals, what he knows not how to designate by any more ap-
propriate term than that (which however he uses with much
hesitation) of an ultra-Evangelical taste; which overlooks in
many passages the practical lessons they were intended to
convey, and detects in them only the leading doct1ines of the
GospeL This error he has laboured earnestly .to avoid i being
well assured, that lessons of morality are, in their place, as
useful and important as the doctrines of grace. In a word, it
has been his endeavour faithfully to deliver, in every instance,
what he verily believed to be the mind of God in the passage
immediately under consideration : and in the adoption of this
principle of interpretation, he trusts for the approbation of all,
who prefer the plain and obvious comments of sobriety to the
fur-fetched suggestions of a licentious fancy. He wishes much
that the practice of expounding the Scriptures, which obtained
so and with- such beneficial effects, at the time of the
Reformation, were revived. He has in his present work
introduced many Discourses constructed upon this model ;
and he cannot but earnestly recommend it to his Younger
Brethren in the Ministry, especially those who preach three
times in the week, to reserve at le.ast one of these seasons for
expositiOn. It is his wish, however, to guard thew against a
desultory manner of explaining the Scripture ; and to advise,
that the leading point of the whole passage he the point mainly
regarded; and the subordinate parts only ,so far noticed, as to
throw additional light upon that. If this caution be not
to, the minds of the people are likely to be distracted
PREFACE.
with the diversity and incoherence of the matter brought
before them. But if an unity of subject be preserved, the
discourse will come with ten-fold weight to the minds of the
audience; who will be led, under the guidance of the Holy
Spirit, to search the Scriptures for themselves, and to read
them with more profit at their own homes. To this it may be
added, that it is not necessary the whole passage should be
read for the text: let the most striking part of it alone be
introduced in the first instance ; and then the whole ex-
plained, with such remarks as are suited to impress on the
mind the truths contained in it. This will be found to have
been the course pursued in many of the following Discourses,
to a greater extent perhaps than at first sight appears.
In order to render the work useful as a CoMMENTARY ON
THE HoLY ScRIPTURES, the Author has made it his object
carefully to consider the context, and, in every passage which
he undertook to examine, has uniformly limited his considera-
tion of every distinct subject to the view of it presented in the
context. The Author thinks it expedient, that discourses deli-
vered before mixed assemblies should present a complete view
of a subject, without reference to any preceding or following
discourse: and to this he has directed his attention throughout
the whole work ; so that any single Discourse will present to
the Reader all that was judged necessary for the elucidation
and improvement of the subject in hand. And, if in some few
instances there be an idea repeated in two consecutive Dis-
courses, it may well be accounted for, from the circumstance,
that, though standing together here, many, so placed, were
preached at the distance of twenty or thirty years from each
other.
The Author has also sought to render the work useful FOR
FAMILIES. It has often been a matter of complaint, that
there existed few Sermons sufficiently plain and concise for
the instruction of Servants : he has therefore filled up the
outline of many of these sketches somewhat fully, hoping that
Clergymen and others may find them not altogether useless
as a a m ~ l y Instructor.
The texts cited in the New Testament from the Old, or
occurring more than once in the volume of Scripture, are
treated onLy once in the volume, and that generally in the

place it see_ms to the. Author to occupy the most impaJ:W-
tant station. This he particularly mentions, in order that the-
Reader may not _be led to that a passage occurring in
any one Gospel IS left unnoticed, because no Discourse upon
it is found in that particular place; or that a prophecy is not
examined, because it is not considered in the book of the par-
ticular Prophet where it originally occurs. Some passages in
the Prophets are cited in the New Testament no less than six
different times, (particularly Ps. cxviii. 5252, 523, and Isai. vi.
9, 10); b.ut of course such passages are investigated only once.
In order that the agreement between the Author's views,
and what he conceives to be the views of the Church of England,
may be ascertained, he begs leave to refer the Reader to the
Four Sermons on Deut. v. 528, 529, in which "The Excellency
of the Liturgy" is delineated; and to that on 52 Cor. i. 13,
wherein "The Churchman's Confession" is considered. And
to any who may wish to become acquainted with the Author's
views of what is called "Evangelical Religion," he begs to
recommend the perusal of the Sermons on 1 Cor. ii. 52, and
Psalm cxix. 1528 ; which were written for the express pur-
pose of exhibiting, in as clear and comprehensioo a manner as
he was able, his opinions upon that important subject. More
especially, with this object, he would entreat their candid
consideration of what he has called an "Appeal to Men of
Wisdom and Candour:" (on 1 Cor. x. 15.) All these Sermons,
together with those on the Liturgy, and those on the Offices
of the Holy Spirit, were delivered before the University
of Cam bridge. These Discourses, it may be added, com-
prehend all the topics which he considers as of primary and
fundamental importance to mankind. On many other points
there exists, and will probably continue to exist, a diversity of
opinion : and in writing upon the whole Scriptures, it would
not be expected but that he should occasionally touch on such
topics, as they presented themselves to him in his course. But
as he has endeavoured, without prejudice or partiality, to give
to every text its just meaning, its natural bearing, and its legi-
timate use, he hopes, that those who dislike his expositions of
the texts which oppose their particular views, will consult what
he has written on the texts which they regard as the sheet-
anchors of their system; and that, finding him, as be trusts
PREFACE.
xxviii PREFACE.
they will, free from party spirit, they will themselves endea-
vour to shake off party prejudices, and co-operate with him in
maintaining and extending that comprehensive, and generous,
and harmonious, as well as devout spirit in the Church, which,
he ventures to say, it has been one of the great objects of his
life to promote.
The Author has only to add, that by compressing thus every
subject into the smallest space, he has given in this work,
what, if a little dilated and printed in the usual way, would
have OCC\.l_pied ONE HUNDRED VOLUMES. And if the. Reader
peruse one discourse ever?! day of his life, the whole will occupy
him exactly SEVEN YEARS.
CONTENTS TO VOL. I.
Disooune. Te'!'l. Subject.
Page.
GENESIS
1. i. 26.
Creation of Man . . . . . . 1
2.
I
ii. 2, 3.
Appointment of the Sabbath . . .
6
3. ii. 16, 17.
Covenant made with Adam . .
12
4. iii. 4.
The Serpent beguiling Eve . . . 19
5. iii. 6, 7.
The Fall of Man . . . . .
24
6. iii. 11-13.
Excuses made by our first Parents,
after their Fall . . . .
31
7. iii. 15.
The Seed of the Woman . . . . 36
8. iii. 21-24.
The Way of Salvation illustrated to
our first Parents . . . . . .
40
9. iv .. s-1o.
The Death of .Abel . . . . . . 46
10. iv. 26.
Institution of Public Worship . . 51
11. v .. 24.
Enoch's Walking with God . . . 56
12. vi. 3.
Strivings of the Spirit . . . . 60
13. vi. 5.
Extent of Man's Wickedness . . 66
14. vi. 6, 7. God's Determination to destroy M an 70
15. vi. 22. Noah's Obedience . . . . . . 75
16. vii. 1. Preservation of Noah . . . . . 78
17. ix. 12-16. God's Covenant with Noah

. . 85
18. xi. 4-8. Confusion of Tongues . . . . 90
19. xii. 1-4. Call of Abram . . . . . . .
96
20. xii. 5. Abram's Journey to Canaan . . . 100
21. xiii. 8-11. Separation of Abram and Lot . 105
22.
xiv. 18-20. Me'lcltizedec blessing Abram . . 110
23.
xv. 1. Encouragement to the Fearful . . 116
24. xv. 5, 6. .Abram justified by Faith . . . . 118
25. xv. 8. Covenant confirmed to Abram . . 125
26. xvi. 13. The Omniscience of God . . . . 131
27. xvii. 9, 10. Circumcision of Abraham .

. . 133
28. xviii. 13, 14. Sarah reproved for her Unbelief . 139
29. xviii. 19. Abraham's Care of his Family . . 144
DIIOOU1'8e.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
Text.
GENESIS
xviii. 32.
xix. 17.
xx. 9.
xxi. 9, 10.
xxii. 6-10.
xxii. 12.
xxii. 14.
xxii. 18.
xxiii. 17, 18.
xxiv. 2-4.
XXV. 23.
XXV. 32.
xxvii. 35.
xxviii. 12, 13.
xxviii. 15.
xxviii. 16-19.
XX viii. 20-22.
xxxii. 26.
xxxiii. 4.
xxxiv. 31.
xxxvii. 4.
xxxix. 9.
xl. 23.
xli. 41.
xlii. 21.
xlii. 36.
xlv. 8 ..
xlv. 27, 28.
xlvii. 7-10.
xlviii. 15, 16.
xlix. 10.
CONTENTS.
subject.
Page.
Abraham's Intercession for Sodom 150
Lot delivered out of Sodom . . . 157
Abraham reproved for denying his
Wife. . . 163
Abraham casting out Hagar and Ish-
mael . . . . .. . . 169
Isaac a Type of Christ . . 175
Importance of Evidences . 179
Jehovah-jireh, the Lord will provide 183
Abraham's promised Seed . 190
Abraham purchasing a Burying-Place
in Canaan . . . . . 193
Marriage of Isaac . . . 198
Jacob preferred before Esau . . . 205
The Birthright typical of the C.'lris-
tian's Portion . 211
Jacob obtaining the Blessing . 215
Jacob's l'"ision a Type of the Minis-
tration of Angels to Christ 222
The Manner in which God dispenses
his Favours . 225
Jacob's Pillar at Beth-el . . 229
Jacob's l'"ow . . . . 239
Jacob pleading with God 245
Reconciliation of Esau and Jacob 251
Slaughter of the Shechemites . 256
Joseph envied by his Brethren 260
The Need of fleeing from Sin with
Abhorrence . . . 264
Ingmtitude of Pharaoh's Butler 269
Joseph's Advancement 273
The Power of Conscience 276
Jacob's unbelieving Fears 282
God 'Diewed in Joseph's Advancement, 286
Jacob's Resolution to visit Joseph in
Egypt . 291
Jacob's Interview with Pharaoh 297
Jacob blessing the Sons of Joseph 360
/ Christ the true Shiloh . 305
.
Discourse.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
Text.
GENESIS
xlix. 22-24.
1. 15-17.
EXODUS
iii. 2, 3.
iii. 12.
iii. 14.
iv. 10-14.
v. 2.
v. 17, 18.
vi. 9.
vii. 3.
ix. 16.
ix. 20, 21.
x. 3.
x. 23.
xi. 7.
xii. 41, 42.
xii. 3-11.
xii. 21-23.
xiii. 14-16.
xiii. 17, 18.
xiii. 21, 22.
xiv. 15.
xiv. 31.
x.v. 11.
xv. 24, 25.
xv. 26.
xvi. 16-18.
I
CONTENTS.
xxxt
Subject.
'I
Paio.
--------------------1---
Joseph a Type of Christ , 309
Joseph's Brethren fulfilling the Pro-
phecy respecting them . . 314
The Burning Bush . . 319
God's Presence with his People . 322
The Self-Existence and Immutability
of God . . 327
Moses declining the Commission given
him . . . . . . , . .. . 330
Pharaoh's Impiety . . 334
The Opposition that is made to Religion, 339
The Despondency of Israel , . 343
God hardening Pharaoh's Heart . 347
Pharaoh's Elevation to the Throne of
Egypt . . . 352
The Danger of disregarding the Word
of God 358
On delaying our Repentance . . 362
Distinguishing Privileges of the Lord's
People . . . 367
God puts a Difference between his
People and others . . . . . 371
Redemption celebrated . . 373
The Passover . . . . . . 377
Deliverance of the Israelites from the
Destroying Angel . . . 381
Redemption of the First-born . . 385
God's Condescension to his People's
Weakness . . . 389
The Pillar and the Cloud . 394
The Command given to the Israelites
in their Straits . . 398
Israel's Deliverance at the Red Sea 403
The Character of God . 40'1
The Waters of M arah sweetened 410
Christ the Healer of his People . 414
Scriptural Equality . . . 419
xxxn CONTENTS.
I
Discourse. Text. Subjeo.t. Page.
--
EXODUS
88. xvi. 85. Sending of the Manna . . . . 426
89. xvii. 5, 6. Moses striking the Rock . . . 429
90.
xvii. 1 I. The History of the Jews typical of
Christian Experience . . 432
91.
xix. 3-6. Moses' Message to the Israelites . . 436
92.
xx. 18, 19. The Giving of the Law . . . 441
93.
xxiii. 13.
On Circumspection . . . . . 444
94.
I
xxiii. 20-22. The Danger of wilful and obstinate
Disobedience . . . . . . 449
95. xxiii. 29, 30. The Victories of Israel gradual and
progressive . . . . . 452
96. xxiv. 6-8. God's Covenant with Israel . . 458
97. xxiv. 11. A Sight of God is a Feast to the
Soul. . . . . . 463
98. xxv. 8, 9. The Command to build the Taber-
nacle . . . . . . . .
467
99. xxviii. 29, 80. Aaron's Breast-Plate . . . . .
471
100. xxviii. 36-38. Aaron's Mitre . . . . . . .
475
101. XXX. 7-10. The Altar of Incense . . . . .
478
102. XXX, 14-16,
The Atonement-Money . . . . .
484
103. xxx. 25-31. The Anointing Oil . . . . . .
488
104. xxxi. 6.
God the Source of all Wisdom . .
492
105. xxxii. 19, 20.
Moses' Indignation against the Wor-
shippers of the Golden Calf . . 497
106. xxxii. 26. The Lord's People to be decided and
firm
. . . . . . . . . . 503
107. xxxii. 31-33. Moses intercedes for Israel . . . 508
108. xxxiii. 5, 6. Repentance of tl1e Israelites . . . 514
I
109. xxxiii. 12, 13. Past Mercies pleaded before God . 519
110. xxxiii. 14. God's Presence with his Church
. . 524
Ill. xxxiii. 18, 19. God's Goodness his Glory . . . 527
112. xxxiv. 5-7. The Perfections of God . . . . 533
113. xxxiv. 14. Jehovah a jealous God . . . . . 540
1H. xxxiv. 23, 24.
The three. yearl;y Feasts at Jerusalem
543
115. xxxiv. 35. The Veil of Moses . . . . . . 548
116. xxxvi. 5-7. The Offerings for the Tabernacle
. 553
117. xl.1,2.
The Tabernacle Service commenced
. 556

118. xl. 33, 34.
1
Erecting of the Tabernacle

.

560
CONTENTS.
xxxiii
Diaeourae.l Text.
.
Pace.
subject.
-----1-------------l---------------------------l----
I,EVITICUS
119. i. 3, 4.
120. ii. 1-3.
121. ii. 13.
122. ii. 14-16.
123. v.5,6.
124. v. 17-19.
125. vi. 13.
126. vii. 11.
127. ix. 23, 24.
128. x. 1-3.
129. xiii. 45, 46.
130. xiv. 4-9.
131. xiv. 14-18.
132. xvi. 21, 22.
133. xvi. 29, 30, 33.
134. xvii. 10-12.
135. xxiii. 15-17.
136. xxiii. 23-25.
137. xxiii. 39--43.
138. xxiv. 1-3.
139. xxiv. 5-9.
140. xxiv. 13-15.
141. xxv. 9-11.
142. XXV. 20-22.
The Burnt- Offering . . . 565
The Meat-Offering . . 570
The Meat-Offering a Type of Christ. 576
Green Ears of Corn to be offered . 581
The Sin and Trespass- Offerings com-
pared . . . 586
The Trespass- Offering a Type of Christ 592
Fire on the Altar not to go out :. 598
The Peace-Offering . . 604
God's Acceptance ofthe Sacrifices 608
. Death of Nadab and Abihu . . 613
The Laws relating to Leprosy. . . 616
Purification of the Leper . . . . 621
The Cleansing of the Leper . . 625
The Scape-Goat a Type of Christ . 631
Duties required on the great Day of
Atonement . . . . 634
The Prohibition to eat Blood . 639
Feast of First-Fruits . . 644
The Feast of Trumpets . . . 648
Feast of Tabernacles . . . . 6.12
The Golden Candlestick . . . . 657
The Shew-Bread .
The Blasphemer stoned . . .
The Jubilee a Type of the Gospel
The Sabbatical Year . .
. 661
. 665
. 669
674
. 679
143. j xxvi. 40-42. i God's Promises to Penitents
L ~ ~ ~ ~
A
The Reader who is desirous of finding an illustration OJ
any prophecy in particular, will be sure to meet with it, either
in its place in the Old Testament, or in some one of the places
where it is cited in the New Testament.
In like manner every parable and miracle will be found in
one or other of the Evangelists.
A copy of the Index to Dr. Doddridge's Harmony of the Four
Gospels is inserted in the last volume, in order that the Reade1
may be enabled, with ease, to find any event related by the
Evangelists; and also to take the whole History of our Lord
consecutively, so as to form out of these Discourses one con-
tinued History from the Birth of our Lord to his Ascension.
In doing this, he will find that not one important circumstance,
from the last entry of our Lord into Jerusalem to his Ascension,
is omitted.
GENESIS.
I.
CREATION OF MAN.
Geu. i. 26. And God said, Let us make man in our image,
after our likeness.
T
HOUGH men constantly trace their origin to
their immediate parents, and frequently to their
remoter ancestors, yet they rarely consider When, or
How they first came into existence, or Whether any
change has taken place in their nature since they
came out of their Creafor's hands. That there was
a period when no such creature as man existed, even
reason itself would teach us ; for every effect must
proceed from some cause : and therefore the forma
tion of man, however remotely we trace his origin,
must, in the first instance, have been the product
of some intelligent Being, who was eternally self-
existent. But we are not left to the uncertain
deductions of reason : God has been pleased to
reveal unto us (what could not otherwise have been
known a) the time and manner of our creation, toge-
ther with the state in which we were created. And
these are the subjects which we would now propose
for your consideration :
I. The circumstances of our creation-
VOL. I.
a Hcb. xi. 3.
n
GENESIS, I. [I.
We may not unprofitably notice somewhat respect-
ing the time-
[Five days had been occupied in reducing to order the
confused chaos, and in furnishing the world with whatever
could enrich or adorn it. On the sixth, God formed man,
whom he reserved to the last, as being the most excellent of
his works ; and whose formation he delayed, till every thing
in this habitable globe was fitted for his accommodation. It
is not for us to inquire why God chose this space of time for
the completion of his work, when he could as easily have
formed it all in an instant: but one instructive lesson at least
we may learn from the smvey which he took of every day's
work; it teaches his creatures to review their works from day
to day, in order that, if they find them to have been good,
they may be excited to gratitude; or, if they perceive them
to have been evil, they may be led to repentance. At the
close of every day, God pronounced his work to be "good:"
but when man was formed, and the harmony of all the parts,
together with the conduciveness of each to its proper end,
and the subserviency of every part to the good of the whole,
were fully manifest, then he pronounced the whole to be
"very good." From this also we learn, that it is not one
work or two, however good in themselves, that should fully
satisfy om minds ; but a comprehensive view of all our works,
as harmonizing with each other, and corresponding with all
the ends of om creation.]
In the manner of our creation there is something
worthy of very peculiar attention-
[In the formation of all other things God merely exer-
cised his own sovereign will, saying, " Let there be light,"
" Let such and such things take place." But in the creation
of man we behold the language of consultation ; " Let us
make man." There is not the least reason to. suppose that
this was a mere form of speech, like that which obtains
among monarchs at this day; for this is quite a modern
refinement : nor can it be an address to angels ; for they had
nothing to do in the formation of man : it is an address to
Son, and .to the Ghost, both of whom co-operated
m the formation of H1m who was to be the master-;eieee .of
divine wisdom and powerb. This appears from a still more
striking expression, which occurs afterwards; where God
says, " Now man is become like one of us, to know good
and evil c." And it is confirmed in a variety of other
b The work of Creation is ascribed to Jesus Christ, John i. 1-3.
and to the Holy Ghost, Gen. i. 2. Job xxvi. 13. and xxxiii. 4
c Gen. iii. 22. '
1.] CREAT;ION OF MAN,
3
passages, God, the character of our " Creator,"
or "Maker, 1s spoken of m the plural number d,
We must not however suppose that there are three Gods .
is but <;iod; :md His unity is as
his eXIstence: and this 1s mtentwnally marked in the very
verse following our text ; where the expressions, " us" and
" our" are turned into " he" and " his :"-" God created man
in his own image ; in the image of God created he him."
. then, we. may s;e an early intimation of the Trinity
zn Unzty; a doctrme which pervades the whole Bible, and is
the very corner-stone of our holy religion. And it is deserv-
ing of particular notice, that, in our dedication to our Creator
at our baptism, .we are expressly required to acknowledge
this mysterious doctrine, being"' baptized in the name of the
Father, and of the Son, and of the Holy Ghost e."]
The text informs us further respecting,
II. The state in which we were created-
There was some " likeness " to God even in the
nature of man. " God is a spirit," who thinks, and
wills, and acts. Man also has a spirit, distinct from
his body, or from the mere animal life: he has a
thinking, willing substance, which acts upon matter
by the mere exercise of its own volitions, except
when the material substance on which it operates is
bereft of its proper or impeded in the use
of them. But the image of God in which man was
formed, is, properly, two-fold:
1. Intellectual-
[" God is a God of knowledge." He has a perfect dis-
cernment of every thing in the whole creation. Such, too,
was Adam in his first formation. Before he had had any
opportunity to make observations on the beasts of the field
and the birds of the air, he gave names to every one of them,
suited to their several natures, and distinctive of their proper
characters. But it was not merely in things natural that
Adam was so well instructed: he doubtless had just views of
God, his nature and perfections : he had also a thorough
knowledge of himself, of his duties, his interests, his happi-
ness. There was no one thing which could conduce either to
his felicity or usefulness, which was not made known to him,
as far as he needed to be instructed in it. As God. is light
d See Job xxxv. 10. Isaiah liv. 5. Eccl. xii. 1. These are all
plural in the original.
e Matt. xxviii. 19.
GENESIS, I. 26. [I.
without any mixture or shade of darkness r, so was A dam,
in .reference to all those things at least which he was at all
concerned to know.]
2. Moral-
[Holiness is no less characteristic of the Deity than wis-
dom. He loves every thing that is good, and infinitely abhors
every thing that is evil. Every one of His perfections is
holy. In this respect, also, did man bear a resemblance to
his Maker. "God made him uprightg." As he had a view
of the commandment in all its breadth, so had he a confor-
mity to it in all his dispositions and actions. He felt no
reluctance in obeying it: his,.will was in perfect unison with
the will of his Maker. All the inferior appetites were in
habitual subjection to his reason, which also was in subjec-
tion to the commands of God. We _are told respecting the
Lord Jesus Christ, that he was "the image of God h," "the
image of the invisible God i," "the express image of his
person k," What the Lord Jesus Christ, therefore, was upon
earth, that was man in Paradise-" holy, harmless, unde-
:filed
1
."
That man's resemblance to his Maker did indeed consist in
these two things, is manifest ; because our renewal after the
divine image is expressly said to be in knowledge m, and in
true holiness n. Well, therefore, does the Apostle say of
man, that" he is the image and glory of God
0
."]
INFER
1. What an awful change has sin brought into
the world!
[Survey the character before drawn: and compare it with
men in the present state: " How is the gold become dim,
and the fine gold changed! " Men are now enveloped in
darkness, and immersed in sin. They " know nothing as
they ought to know," and do nothing as they ought to do it.
No words can adequately express the blindness of their
minds, or the depravity of their hearts.-----Yet all this has
msulted from that one sin which Adam committed in Para-
lise. He lost the divine image from his own soul; and
"begat a son in his own fallen likeness:" and the streams
that have been flowing for nearly six thousand years from
that polluted fountain, are still as corrupt as ever. 0 that
we habitually considered sin in this light, and regarded it as
the one source of all our miseries !]
f 1 John i. 5.
i Col. i. 15.
m Col. iii. 10 ..
g Eccl. vii. 29.
k Heb. i. 3.
n Eph. iv. 24.
h 2 Cor. iv. 4.
1
Heb. vii. 26.
0
1 Cor. xi. 7.
l.] CREATION OF MAN,
2. ':fhat a glorious change will the Holy Spirit
effect m the hearts of all who seek Him !
[In numberless p s s g e s ~ as well as in those before
citedP, the Holy Spirit is spoken of, as "renewing" our
souls, and making us "new creaturesq." What Adam was
in Paradise, that shall we be, " according to the measure of
the gift of Christ." "Instead of the thorn shall come up
the fir-tree, and instead of the brier shall come up the myrtle-
treer." He will "open the eyes of our understanding," and
cause us to "know all things" that are needful for our salva-
tion s : and at the same time that he " turns us from darkness
unto light, he will turn us also from the power of Satan unto
God:" "He will put his laws in our minds, and write them in
our heartst." Let not any imagine that their case is despe-
rate; for He who created all things out of nothing, can easily
create us anew in Christ Jesus: and he will do it, if we only
direct our eyes to Christ : " We all beholding as in a glass
the glory of the Lord,. are changed into the same image from
glory to glory, even as by the Spirit of the Lord u."]
3. What obligations do we owe to the ever-blessed
Trinity!
[If we looked no further than to our first creation, we
are infinitely indebted to the sacred Three, for making us the
subject of their consultation, and for co-operating to form us
in the most perfect manner. But what shall we say to that
other consultation, respecting the restoration of our souls ?
Hear, and be astonished at that gracious proposal, "Let us
restore man to our image." "I," says the Father, "will par-
don and accept them, if an adequate atonement can be found
to satisfy the demands of justice." "Then on me be their
guilt," says his only dear Son: "I will offer myself a sacri-
. fi.ce for them, if any one can be found to apply the virtue of
it effectually to their souls, and to secure to me the purchase
of my blood." " That shall be my charge," says the blessed
Spirit: " I gladly undertake the office of enlightening, re-
newing, sanctifying their souls; and I will "preserve every
one of them blameless unto thy heavenly kingdom." Thus,
by their united efforts, is the work accomplished; and a way
of access is opened for every one of us through Christ, by
that one Spirit, unto the Fatherx. 0 let every soul rejoice
in this Tri-une God! and may the Father's love, the grace of
Christ, and the fellowship of the Holy Ghost, be with us all
evermore ! Amen.]
P Sec notes m and n
s 1 John ii. 20, 27.
X Eph. ii. 18.
q 2 Cor. v. 17.
t Heb. viii. 10.
r Isai. lv. 13.
u 2 Cor. iii. 18.
6 GENESIS, II. 2, 3. [2.
11.
APPOINTMENT OF THE SABBATH.
Gen. ii. 2, 3. On the seventh day, God ended Ms work which
he had made : and he rested on the seventh day from all his
worlc which he had made. And God blessed the seventh
day, and sanctified it; because that in it he had rested
from all ~ i s work, which God created and made.
THOUGH we know no reason on God's part why
he should proceed in the work of creation by slow
and gradual advancement, instead of perfecting the
whole at once ; yet we may conceive a reason on
the part of man; who is enabled thereby to take a
more minute and deliberate survey of all its parts,
and from every fresh discovery of the creation to
derive fresh themes of praise to the Creator. This
idea seems to be countenanced by the institution of
a Sabbath immediately after the completion of the
sixth day's work. At all events, this is the improve-
ment which it becomes us to make of the Sabbath :
in speaking of which we shall shew,
I. The reason of its appointment-
God, after finishing his work, H rested, and was
refreshed"." Whether this expression be merely a
figure taken from what is experienced by us after
any laborious and successful exertion, or whether it
intimate the complacency which God felt, as it were,
on a review of his works, we cannot absolutely <:1-e-
termine. But his sanctifying of the seventh day in
consequence of that rest, shews, that he consulted,
1. His own glory-
[ As "God made all things for himself," so he instituted
the Sabbath in order that his rational creatures might have
stated opportunities of paying him their tribute of prayer
and praise. If 'no period had been :fixed by him for the
solemnities of public worship, it would have been impossible
to bring mankind to an agreement respecting the time when
they should render unto him their united homage. They
a Exod, xxxi. 17,
2.] APPOINTMENT OF THE .SABBATH.
. .
would all the propriety of serving him in con ..
cert ; but each would be ready to consult his own convenience.
a . of sentiment also would obtain respecting th;
portiOn of tune that should be allotted to his service : and
thus there would never be one hour when all should join
together in celebrating their Creator's praise. But by an
authoritative of the seventh day, God has secured,
that the whole creatiOn shall acknowledge him, and that His
goodness shall be had in everlasting remembrance. In this
view, God himself, speaking of the Sabbath which he had
instituted at the creation, and the observance of which he
was, with some additional reasons, enforcing on the Jews,
calls it " a sign " between him and them, that they might
know that he is the Lord b.]
2. His people's good-
[Though men might have worshipped God in secret, yet
the appointment of a certain day to be entirely devoted to
His service, had a tendency to spiritualize their minds, and
to make every one in some respect useful in furthering the
welfare of the whole community. Sympathy is a powerful
principle in the human breast : and the sight of others
devoutly occupied in holy exercises, is calculated to quicken
the drowsy soul. The very circumstance of multitudes meet-
ing together with raised expectations and heavenly affections,
must operate like an assemblage of burning coals, all of which
are instrumental to the kindling of others, while they receive
in themselves fresh ardour from the contact.
A further benefit from the appointment of the Sabbath is,
that the attention of all must necessarily be directed to the
eternal Sabbath, which awaits them at the expiration of their
appointed week of labour. Each revolving Sabbath, freed
from the distractions of worldly care, and attended, not merely
with bodily rest, but with a rest of the soul in God, must
be to them an earnest and foretaste of heaven itself. Well
therefore does Nehemiah number the Sabbath among the
richest benefits which God had conferred upon his chosen
people c.]
But as some have thought the Sabbath to be a
mere Jewish institution, which, like the rest of the
ceremonial law, is abrogated and annulled, we shall
proceed to shew,
II. The continuance of its obligation-
That there was something ceremonial in the Jewish
Sabbath, we readily acknowledge: but there was
b Exod. xxxi. 13, 17. c Neh. ix. 14,
8 GENESIS, II. 2, 3.
[2.
something moral also; and therefore, as to the moral
part of it, it must, of necessity, be of perpetual obli-
gation. To remove all doubt on this important
subject, consider,
I. The time of its institution-
[Some have thought that the mention which is made of
the Sabbath in the words before us, was merely by anticipa-
tion; and that the appointment never took place till the days
of Moses. But if this were the case, how came Moses to
specifY the circumstance of God's resting on the seventh day
as the reason of that appointment d? It would have been
a good reason for our first parents and their immediate
descendants to hallow the seventh day; but it could be no
reason at all to those who lived almost five-and-twenty hun-
dred years after the event; more especially when so obvious
and cogent a reason as their deliverance out of Egypt was
assigned at the very same time e. But if the command given
to the Jews was a repetition of the injunction given to Adam,
then there is an obvious prop:(iety in assigning the reason
that was obligatory upon all, as well as that which formed an
additional obligation on the Jewish nation in particular.
Besides, there are traces of a Sabbath from the beginning
of the world. For, if no Sabbath had ever been given,
whence came the practice of measuring time by weeks ? . Yet
that custom obtained both in the patriarchal f and antedi-
luvian ages g: and therefore, since it accords so exactly with
what was afterwards instituted by divine authority, we may
well infer its original appointment by God himself. And if
its obligation existed so many ages before the ceremonial
law was given, then must it continue to exist after that law
is abolished.]
2. The manner of its re-establishment-
[Notwithstanding the long continuance of the Jews in
Egypt, the remembrance of the Sabbath was not effaced: for
Moses, before the giving of the law, speaks of the Sabbath
as an institution known and received among them h. And,
without any express direction, they gathered on the sixth
day a double portion of manna to serve them on the Sabbath
which they would not have done, if they had not thought t ~
observance of the Sabbath to be of the :first importance t.
d Exod. XX. 11. e Deut. v. 15. f Gen. xxix. 27, 28.
g Gen. viii. 10, 12. h Exod. xvi. 23.
i Exod. xvi. 22. That they did this without any direction from
Moses, is evident from the complaint which the Rulers made on the
occasion ; for which complaint there could have been no ground if
any direction had been given. '
2.] OF THE SABBATH.
9
N the . more effectual maintenance of;ita
God Judged ;t. nec.essary to publish it to them
agam, both upon the ongmal. grounds, and on other special
gr?lmds pe?ulia: to that And how did he publish it?
Did he deliver It to Moses m the same manner as he did the
ceremonial law? No : he wrote it with his own finger in
ta?les of stone, and embodied it the moral law k. Surely
this affords a very strong presumptiOn that God himso-'' con-
sidered its duties, not as ceremonial, limited.. and transient,
but as moral, universal, and permanent.]
3. The confirmation of it by the Prophets-
[That its obligations should be sanctioned by the pro-
phets, we might well expect; because they lived under the
authority of the Jewish law. The mere circumstance, there-
fore, of their insisting on the observation of the Sabbath
would prove nothing. But their speaking of the Sabbath,
as to be observed under the Christian dispensation, very
strongly corroborates the perpetuity of its obligations. Now
the prophet Isaiall does speak of the Sabbath in such a
connexion, that we cannot doubt of its referring to the times
of the Gospel : and he represents the " keeping of the
Sabbath" as no less necessary to our happiness, than the
laying hold of Christ's righteousness and salvation
1
We
can scarcely think that the prophet would have so strongly
marked the continuance of the Sabbath, if its obligations
were to cease with the ceremonial law.]
4. The observation of it by the Apostles-
[The precise day on which the Jews kept their Sabbath,
was indeed changed; and the first day of the week was sub-
stituted for the seventh. This was done in order to com-
memorate the resurrection of our blessed Lord; an event,
the most interesting that ever occurred from the foundation
of the world; an event which proved, beyond all doubt, the
Messiahship of Jesus, and has served from that time as the
corner-stone of all our hopes m. When Israel was brought
out of Egypt, God, in order to commemorate that deliverance,
changed the commencement of the year from the Autumn to
the Spring n: can we wonder then, that, in remembrance of
an infinitely greater deliverance, he should alte: the day on
which the Sabbath had been observed? It was m the appro-
priation of a seventh part of. our time to that the
morality of the Sabbath consisted; and IS preserved
under the Christian, as much as under the JeWish economy.
k Deut. x. 3, 4.
m Acts iv. 10-12.
I Isai. lvi. 1, 2.
n Exod. xii. 2.
lO GENESIS, II. 2, 3. [2.
This change was sanctioned by our blessed Lord, who
repeatedly selected that day for the more public exhibition
of himself to his disciples o; and on that day sent down the
Holy Ghost upon them P; in order that the application, as
well as the completion of his redemption, might give a further
sanctity to the new-appointed day.
From that time the first day of the week was invariably
observed for the public services of the church q; and, to
stamp peculiar honour upon it, it was distinguished by that
endearing name, "The Lord's dayr."
Who that weighs all these arguments, can doubt the con-
tinued obligation of the Sabbath?] -
For the regulation of our conduct on the Sabbath,
we should inquire into,
Ill. The nature of its requirements-
The same kind of strictness is not required of us
as was enjoined under the law-
[W e have before said, that there was something of a
ceremonial nature in the Jewish Sabbath. The Jews in the
wilderness were not permitted to leave their habitations on
the Sabbath-day
8
, except to assemble for divine worship; and
the portion of manna which they gathered on the preceding
day for the consumption of that day, was, for the space of
forty years, kept fit for their use upon the Sabbath by a
constant miracle, on purpose that they might have no excuse
for transgressing the divine command t, They were forbidden
even to kindle a fire on the Sabbath-dayu, or to do any species
of servile work. But all this rigour is not necessary now :
it was suited to the burthensome dispensation of the law;
but not to the more liberal dispensation under which we live.
Indeed, our blessed Lord has shewn us clearly that works
of necessityx, or of mercyY, may be performed on that as well
as any other day. Being himself " the Lord of the Sabbath-
day," he dispensed with those rites which were merely tempo-
rary, and requires of us such services only as a spiritual mind
will most delight in.]
Our sanctification .of the Sabbath should consist
rather in mental than in bodily exercises-
0
Luke xxiv. 13, 33, 6 ~ 40, 45. John xx. 19, 26.
P This is a,scertained by calculators, as well as from its being the
seventh Sabbath after his resurrection. ~
q Acts xx. 7. 1 Cor. xvi. 1, 2. r Rev. i. 10.
s Exod; xvi. 29. t Exod. xvi. 24. u Exod. xxxv, 3.
x Matt. xii. 1-8. Y Matt. xii. 10-13.
2.]
APPOINTMENT OF THE sABBATH. .
ll
[What are the proper employments for our niliids . the
prophet Isaiah has plainly told us : " We should accoun't the
Sabbath a the of the Lord, honourable; and
should honour him, not domg our own ways, nor finding our
own pleasure, nor speaking our own words
2
." We should
endeavour to have our thoughts abstracted from the world,
to fix them with intenseness and delight on heavenly
obJects. On every day we should present to God our sacri-
fices of prayer and praise : but as, under the law, the accus-
tomed sacri1ices, both of the morning and evening, were
doubled upon the Sabbath a, so, under the Gospel, we should
have our minds doubly occupied in the service of our God.]
The subject before us suggests ample matter,
1. For reproof-
[Many, very many there are who hate the duties of the
Sabbath; and, breaking through all the restraints of con-
science, follow without remorse their usual occupations. Others,
complying with the established forms, cry, " \Vhat a weariness
is it b!" When shall the Sabbath be over, that I may prose-
cute more pleasing or more profitable employments c? When .
they come up to the house of God, they find no pleasure in
his service, but are rather, like Doeg, " detained before the
Lord d," Some, indeed, conceiving that they are doing some-
what meritorious, spend without reluctance the time allotted
for public service ; but, though they draw nigh to God with
their lips, their hearts are far from him e. It is not such
worshippers that God seeks or approves ; nor is such the
sanctification of the Sabbath that he requires. On the con-
trary, he is indignant against all such profaneness or hypo-
crisy ; and declares that such persons " worship him in vain.f''
\Vhatever such persons may imagine, they indeed profane the
Sabbath. And what the consequence will be, they may form
some judgment, from the punishment inflicted on the man who
gathered sticks upon the Sabbath-day. By God's express
command, he was stoned to death g. If, then, so heavy a
sentence was executed upon him by the direction of the Most
High, can we suppose that God is more indifferent about the
conduct of his creatures now? or that he has loaded them with
mercies for no other end than to give them a greater licence
to sin ? Let us well consider this : for "if they, who despised
Moses' law, died without mercy," surely a far sorer punish-
ment awaits us, if, with our additional obligations, we disregard
the wonders of redeeming love h.]
z Isaiah lviii. 13.
c Amos viii. 5.
t Matt. xv. 9.
a Numb. xxviii. 9, 10.
d 1 Sam. xxi. 7.
g Numb. xv. 32-36.
b Mal. i. 13.
e Matt. xv. 8.
h He b. x. 28,29.
~ GENESIS, II. 16, 17. [3.
2. For encouragement-
EN ot only personal, but even national judgments may be
expected for the violation of the Sabbath i, But, on the other
hand, every blessing may he expected, both by individuals k
and the community
1
, if the Sabbath he habitually and con-
scientiously improved. Indeed, it seems almost impossible
that any one who sets himself in earnest to improve the
Sahbath-day, should ever perish. God would bless to such an
one the ordinances of his grace ; and rather send him instruc-
tion in some extraordinary way, than suffer him to use the
means in vain m, We can appeal to all who have ever laboured
to sanctify the Sabbath, whether they have not found their
labour well repaid? Surely " God has never said to any,
' Seek ye my face in vain': " and the more diligently we keep
his Sabbaths below, the more shall we be fitted for our eternal
rest.]
i Jer. xvii. 27. k Isaiah lvi. 4--7. I Jer. xvii. 24-26.
m Acts viii. 27-35. and x. 1-21.
Ill.
COVENANT MADE WITH ADAM.
Gen. ii. 16, 17. And the Lord God commanded the man,
saying, Of every tree of the garden thou mayest freely eat:
but of the tree of the knowledge of good and evil thou shalt
not eat of it: for in the day that tlwu eatest thereof tlwu
sltalt surely die.
WHEN the creation was formed, it was proper
that every part of it should shew forth the Creator's
glory, and, _as far as its peculiar nature and capacity
would admit of, fulfil his will. The sun and moon
and stars being inanimate bodies, it was sufficient
for them to move with regularity in their respective
orbits. The creatures that were endued with _life,
were to follow their respective instincts, and, ac-
cording to their abilities, to yield obedience to man:,
who was God's vicegerent over them. To man more
had been given : of him, therefore, was more re-
quired. He was endued with understanding and
will : he was capable of knowing what he owed to
his Maker, and of exercising discretion in performing
.3.] COVENANT MADE WITH 13
it .. To him t?erefore, addition to the morai law
whiCh was wntten on his heart, and from which he
could not deviate without opposing all his innate
propensities, a positive precept was given : the will
of his Creator was enacted into a law : and that
which was indifferent in itself, was made a test of its
o?edience. All trees in Paradise were given to
him for the nounshment and support of his body.
But that he might have an opportunity of acknow-
ledging his dependence on God, and his ready sub-
mission to the divine will, one tree was excepted ;
and the use of it was prohibited under the severest
penalties. This prohibition is to be the subject of
our present consideration : and, in order that it may
be understood in all its bearings and relations, we
shall endeavour to explain,
I. Its import-
The name given to the forbidden tree strongly
marked the importance of abstaining from it-
[ Adam was created in the perfect, image of his God. He
knew every thing that was good, but nothing that was evil.
This was his honour and his felicity. The knowledge of evil
would have marred, rather than augmented, his happiness.
Such knowledge, if speculative, would be only vain; if prac-
tical, be ruinous. We have no reason to think that the fruit
of the tree was at all noxious in itself; but, as being forbidden,
it could not be eaten without guilt: and therefore the desig-
nation given to the tree itself was a standing memorial to
Adam on no account to touch it; since by eating of it he
would attain the knowledge of evil, which, through the per-
fection of his nature, he was hitherto unacquainted with.]
The necessity of abstaining from it was yet more
awfully inculcated in the penalty annexed to dis-
obedience-
[The death which, in the event of his transgressing the
command, was denounced against him, was three-fold; it was
temporal, spiritual, eternal. His body, which had not in it
naturally the seeds of dissolution, was to be given up a prey
to various diseases, and at last to return to the dust from
which it sprang. His soul was lose both the and
enjoyment of God, and to be cons1gned over to t_h_e mflucnce
of every thing that was earthly, sensual, and dev1hsh. And,
after a certain peTiod, both his body and soul weTe to be
14 GENESIS, II. 16, 17.
[3.
" cast into the lake which burneth with fire and brimstone ;
which is the second death."
That such was the penalty, appears from the event: o r ~
upon transgressing the divine command, he became mortal : a
change also instantly took place in his intellectual and moral
faculties ; as he shewed, by attempting to hide himself from
God, with whom he had hitherto maintained the most familiar
converse. The eternal duration of his punishment may be
inferred from the penalty annexed to sin at this time : for if
the wages of sin be eternal death now, there can be no doubt
but that it was so then a,
There was, however, an implied promise, that, if he per-
severed in his obedience, he should live for ever, In the
law which God has since published, and to which the same
penalty is annexed for disobedience, we are assured, that
whoso doeth the things which are commanded, shall live in
them b: from whence we may conclude, that there was a
similar reward prepared for Adam, if he should continue to
obey his God. It is true that the law can not give us life now c;
but that is not owing to any change in God's regard for obe-
dience, but to our incapacity to render that obedience which
his law requires d, If we could keep all the commandments,
we should, by keeping them, enter into life e, And it is mani-
fest that the same reward would have been given to Adam ;
since we are told, that " the law was ordained to lifer."]
The import of the prohibition being made clear,
let us consider,
II. Its nature-
It could not be expected that in so brief a history
as that before us, every minute particular should be
explained: indeed, it was intended that the subse-
quent revelations of God's will should clear up things
which were left in a state of obscurity. Now from
other parts of scripture we find, that this prohibition
was, in reality, a covenant; in which, not Adam only,
but all his posterity were interested. In this cove-
vant, Adam was the head and representative of ail
his seed; and they, to the remotest generations, were
a In Rom. vi. 23. death, which is the wages of sin, and the life
which is the gift of God, are contrasted; both being o the same
duration. Compare also Matt. xxv. 46.
b Compare Deut. xxvii. 26. and Gal. ill. 10. with Lev. xviii. 5.
and Rom. x. 5. and Gal. ill. 12. c Gal. ill. 21.
d Rorr . vill. 3, 4. e Matt. xix. 17. f Rom. vii. 10.
3.]
COVEN A'NT !'fADE WITH ADAM.
15
In proof of this "\"\e ~ ~
to stand or fall in him.
observe t h t ~
1. In this prohibition are contained all the consti-
tuent parts of a covenant-
[Here are the parties; God on the one side ; and Adam
for himself and all his posterity, on the other. Here are th;
terms expressly declared: there was a condition prescribed,
.namely, that Adam should obey the divine mandate on his
performai_tce of wJ;Uc_h condition, ~ e had a promise' of life;
but on his neglecting to perform 1t, a threatening of death.
Lastly, there was also a seal annexed to the covenant: as the
rainbow was a seal of the covenant made with Noah; and
circumcision and baptism were the seals of the Abrahamic
and Christian covenants; so "the tree of life" was a seal of
the covenant made with Adam g; it was a pledge to Adam,
that, on his fullling the conditions imposed upon him, he
should participate the promised reward.]
2. The consequences flowing from the transgres-
sion of it, prove it to have been a covenant-
[Death and condemnation were the immediate conse-
quences of Adam's sin. Nor were these confined to the
immediate transgressor; they were entailed on his remotest
posterity: by that one act of his all his children are consti-
tuted sinners, and are consigned over to death and condemna-
tion. Both scripture and experience attest this melancholy
truth h. Now how can we account for so many millions of
persons being involved in his punishment, if they were not in
some way or other involved also in his guilt? Surely " the
Judge of all the earth will do right;" and therefore, when we
behold punishment inflicted on so many beings, who were
once formed after the divine image, we may be sure that in
the sight of God they are considered as guilty; and, as
infants cannot have contracted guilt in their own persons,
they must have derived it from Adam, by whom they were
represented, and in whom they died.] '
3. It is represented as exactly corresponding with
the covenant which God made with Christ on our
behalf-
[N othing can be more laboured than the parallel which
St. Paul draws between Adam and Christ in the passage we
have just referred to. Not content with tracing all evil to
g Gen. ix. 8-17. Rom. iv. 11.
h How often is it repeated, that all these evils proceeded from the
offence of one man! See Rom. v. 12-19,
16 GENESIS, II. 16, 17.
[3.
the offence of one, he declares that that one person, even
Adam, was " a type or figure of Him wlto was to come;" and
that as death and condemnation came by the offence of ONE,
that is, Adam; so righteousness and life come by the obe-
dience of oNE, even Christ
1
In another place he draws
precisely the same parallel, representing Christ as " the
second man," " the last Adam k ;" and affirming, that " as in
Adam all died, so in Christ shall all be made alive I,"
These things collectively, clearly prove, that the prohibition
was not a mere personal concern with Adam, but that it was
a covenant made with him on behalf of himself and all his
posterity.
If it be thought strange that God should make other per-
sons responsible for Adam's conduct; we answer, that,
amongst ourselves, the happiness of children is greatly in-
volved in the conduct of their parents ; and that God
expressly avows, on another occasion, that he did make a
covenant with some on behalf of others who were yet un-
born m: and if he did it on one occasion, he might with equal
propriety do it on another.]
But lest there should lurk in J;he mind any dis-
satisfaction with this mysterious appointment, we
proceed to shew,
Ill. Its reasonableness-
Consider its reasonableness,
1. As a prohibition-
[If the will of the Maker were to be enacted into a law,
for the purpose of trying the obedience of man, we cannot
conceive a more easy and simple method than the prohibiting
the use of one single tree amidst the thousands which were
laden with the choicest fruits. If God had prohibited all
except one, it would have been highly reasonable that He
should be obeyed, seeing that they were all the works of His
hands, and He was at liberty to give or withhold, as it seemed
to Him good. But when He gave the free enjoyment of all,
and denied him only one, certainly nothing could be more
reasonable than that His will should be honoured by a cheer-
ful compliance.
Nor was it less reasonable that the prcohibition should be
enforced with so severe a. penalty: for the object of the
penalty was, to keep Adam from transgression, and to shut
him up under a necessity of continuing holy and happy: and
i Rom. v. 12-19.
I 1 Cor. xv. 22.
k 1 Cor. xv. 45, 47.
m Deut. xxix. 14, 15.
3.] COVEN ANT MADE \VITH ADAM, 17
the more awful the sanctions were, the, mote
likely they were the desired end; and the more
grac1ous was God m annexmg them to the prohibition.]
2. As a covenant-
Lit is a small thing to say concerning the covenan,
that 1t was JUSt: we go much further; and affirm, that it was
in highest and advantageous to all who
were mterested m 1t. Cons1der the state in which Adam was
when subjected to the temptation; and compare with it
state in which we should meet temptation, supposing every
one of us to be called forth to the trial as soon as ever we
entered into the world: he was perfect; we are imperfect: he
was in full possession of all his faculties; we should begin
our conflict while all the powers of our souls were in a state
of infantine he was exposed to only one temptation,
and that apparently easy to be withstood, on account of his
having no evil disposition to close with it; we should be
assaulted with ten thousand temptations, with every one of
which we have a proneness to comply: he conflicted with his
enemy who was yet unskilled in the work of beguiling souls;
we should engage him after his skill has been augmented by
the experience of six thousand years : he was fortified by the
consideration that not his own happiness only, but that also
of all his posterity, depended on him j whereas we should have
no other motive to stedfastness than a regard to our own
personal welfare. Let any one compare these states, and
then say, whether Adam or We were more likely to fall: and
if it appear that his situation was far more conducive to sta-
bility than ours, then must it be considered as a great advan-
tage to us to have had such a person for our covenant-head.
If it be said, that eventually we are sufferers by it; we may
well be satisfied with it; since if he, with all his advantages,
was overcome, there is no hope at all that we, under all our
disadvantages, should have maintained our integrity. Nor
can we doubt, but that if all the human race had been sum-
moned before God at once to hear the proposal of having
Adam for their covenant-head, every one of them would have
accepted it, as a signal token of the divine goodness.]
INFER, '
1. What folly is it to seek for happiness in sin !
[Depraved as every thing is by means of sin, yet is there
all that we can wish for in this transient state, together wit11,
a liberty " richly to enjoy it." We hav.e not a sense for which
God has not provided a suitable and legitimate indulgence.
Survey the number, magnitude,_ and order the
heavenly bodies ; or the mnumerablc multitude of ammate
VOL. r, C
18 GENESIS, II. 16, 17.
La.
and inanimate beings, with aU their variegated hues, the
exquisite formation of their parts, their individual symmetry,
their harmonious configuration, their wonderful adaptation to
their respective ends. Can we conceive a richer feast for our
eyes ? Behold how thP- earth is strewed with flowers, that
cast their perfumes to the wind, and regale us with their
odours ! Where, amongst all the contrivances of art, will any
thing be found to equal the fruits of the earth, in the variety
and richness of their flavour? or where will the sons of har-
mony produce such exquisite notes as the feathered t ~ e s
gratuitously afford to the meanest cottager? Take the feehngs
for which so many myriads of mankind sacrifice their eternal
interests; and we will venture to affirm, that even those are
called forth with keener sensibility and richer zest in the way
of God's appointment, than they ever can be in a way of
licentious and prohibited indulgence. What need have we
then of forbidden fruit? If nothing were left us in this world
but the favour of God and the testimony of a good conscience,
we should have a feast which nothing but heaven can excel:
but when, together with these, we have all that can conduce
to the comfort of the body; when we have " the promise of
the life that now is, as well as of that which is to come," is it
not madness to seek for happiness in sin ; to relinquish " the
fountain of living waters, and to hew out to ourselves cisterns,
broken cisterns, that can hold no water? " Let us but learn
to enjoy God in every thing, and every thing in God, and we
shall flnd that this world, polluted as it is, is yet a Paradise :
with Gpd's favour, pulse is better than royal delicacies, and
the me!nest dungeon is a palace.]
2. With what abhorrence should sin be viewed
by us!
[Look through the creation which God pronounced to be
very good, and see how aR things are out of course: the earth
that should nourish us, struck with barrenness ; the elements
that should administer to our comfort, armed against us for
our destruction. See the smallest insects in the creation
invading us with irresistible force, and by their united efforts
desolating our fairest prospects. Look at man himself, once
the image of his Maker; see with what malignant dispositions
he is filled. See him passing his time here. in labour and
sorrow, and generation after generation swept away from the
face of the earth. Follow him into the eternal world, and
behold him banished from the presence of his God, and cast
into a lake of fue aRd brimstone, there to endure th.e fuD.
penalty of all his crimes. Behold all this, I say, and consider
that this is the work of sin. One sin introduced it all and
successive generations have lived only to complete what our
4.] THE SERPENT BEGUILING EVE,
<1:9
first parents began. 0 that we could view sin in this light'
0 that we could bear in mind the judgment denounced against
it, " In the day that thou eatest thereof thou shalt surely
die ! " We have warnings sufficient to intimidate the stoutest
heart : " The wrath of God is revealed against all ungodliness
and unrighteousness of, men n: " " The soul that sinneth it
shall die
0
: " " Sin, when it is finished, bringeth forth death P ."
Only let sin be stripped of its deceitful attire, and be viewed
in all its naked deformity, and we shall shudder even at the
thought of it, and flee from it as from the face of a serpent.]
3. How thankful should we be for the tree of life!
[Blessed be God, the tree of life yet grows in the midst
of us q. No cherubim with flaming swords obstruct our way
to it; on the contrary, all the angels in heaven are ready to
exert all their influence to conduct us to it ; and God, even
our Father, invites and intreats us to gather its life-giving
fruits. This tree of life is no other than the Lord Jesus
Christ: " it bears twelve manrler. of fruits," suited to all our
various necessities; and its very " leaves are for the healing
of the nations r." Let us then flock around this tree: let us
with humble boldness stretch forth our hands to gather its
fruits. We may see around us many who have already expe-
rienced its efficacy to heal the sick, and to revive the dead.
Let us view the Saviour as God's instituted ordinance for this
very end: and now that he is accessible unto us, let us ap-
proach him ; lest haply the accepted time be terminated, and
we eat for ever the bitter fruits of our transgression.]
IV.
THE SERPENT BEGUILING EVE,
Gen. iii. 4. And the serpent said unto the woman, Ye shaU
not surely die.
IN reference to the fact before us, St. Paul says,
H The serpent beguiled Eve through his subtilty."
And great is the subtilty which appears throughout
the whole of his conduct on this occasion. He took
an opportunity of addressing himself to Eve when
she was alone, that so she might become an easier
1
victim to his wiles. He insinuated his temptation
'
n Rom. i. 18.
q Rev. ii. 7.
o Ezck. xviii. 20,
r Rev. xxii. 2,
c52
---
P Jam. i. 15.
GENESIS, Ill. 4.
[4.
first in a way of inquiry only; (' Hath God said, Ye
shall not eat of every tree in the garden?" By this
he intimated, that she had made some mistake re-
specting the supposed prohibition, since it was
scarcely probable that her Maker, who had granted
her every thing else in the garden, should impose
such an unnecessary restriction upon her. When,
in answer to this, Eve informed him, that not only
was the restriction really given, but that it was en-
forced with the most tremendous sanction that could
possibly be imagined, he again insinuated that she
must be under a mistake, since it could not be that
so good a God should inflict so heavy a judgment for
so slight an offence : " Ye shall not surely die."
Now this is the very temptation with which he
has ever since, even to this present hour, assaulted
unwary men, and by which he is yet daily ruining
millions of the human race. We will therefore
endeavour to put you on your guard against it, by
she wing,
I. The falsehood of the suggestion-
Two things were here insinuated, namely, That
the threatening was not of such a terrific import as
she imagined; and that, whatever it . might import,
it should not be eventually executed. But in both
these things " he lied unto her ;" for,
1. God will fulfil his threatenings to whatsoever
they may relate-
[See his threatenings to individuals-Ahab, in dependence
on his false prophets, and on Satan who inspired them, thought
to come off victorious : but, notwithstanding his device to
escape the notice of the Syrians, he was slain, according to
the prediction of the prophet Micaiah. Hiel the Bethelite
would rebuild the city of Jericho : but did he escape . the
judgment denounced, many hundred years before, agaiiist any
person who should presume to make the attempt? Did he
not lay the foundation in the death of his :first-born, and raise
up the gates in the death of his youngest soil a? See his
threatenings against the whole nation of Israel: Were they
not carried captive to Babylon, according to His word? and
a J osh. vi. 26. with 1 Kings xvi. 34.
4.] THE SERPENT BEGUILING EVE. ,
is not the dispersion of the Jews at this day a proof, that nk
word of God shall ever fall to the ground? See his threaten-
ings 8f5ainst the not the deluge come
according to the prediCtiOn, and sweep away every living
creature (those only excepted that were in the ark) from the,
face of the earth? Let us be sure that God is true : and that
whatever He has spoken shall surely come to pass.]
2. He will fulfil them in the extent that is here
declared-
[Death temporal, spiritual, and eternal were included in
the sentence denounced against transgression: and on our
first parents it came, the very day that they ate of the for-
bidden tree. They did not, it is true, cease on that day to
live, because God had purposes to serve by their continuance
in life : but the seeds of death were that day implanted in
their constitution; and in due time they returned to their
native dust. That they died at that very moment a spiritual
death, js evident from their conduct: for they foolishly hoped
to hide themselves among the trees of the garden from the
eyes of the omniscient God ; and offered vain excuses for their
transgression, instead of humbling themselves for it before
God. To eternal death also they were subjected; and to it
they would have been consigned, had not God, of his infinite
mercy, provided a way of deliverance from it, through that
seed of the woman, who was in due time to bruise the serpent's
head. If it be doubted whether God will execute so heavy a
judgment on the sinners of mankind, I hesitate not to declare,
that he most assuredly will; since he has himself declared it
in terms that admit of no reasonable doubt b-and "he is not a
man that he will lie, nor the son of man that he will repent."]
But since so many are deceived by this suggestion,
I will endeavour to shew, more distinctly,
11. The danger of listening to it-
The effect of this sad delusion is visible in all
around us. It is entirely owing to this that Satan
retains so many in bondage, and leads them captive
at his will.
1. Hence it is that men make so light of sin-
[Whence is it, I would ask, that men are drawn aside by
every temptation, and that for a momentary gratification they
will offend their God? Is it not from a secret persuasion,
that God will not fulfil his threatenings, and that they may
b See Matt. xxv. 46. the Greek- and Mark ix. 43-48.- and
Rev. xiv. 10, 11.
GENESIS, Ill. 4.
[4.
sin against him with impunity? If men saw before their eyes
the instruments of torture whereby the violators of a law were
to be put to a lingering and cruel death, and knew at the
same time that there was no possibility of escape to any one
who should transgress the law, would they incur the penalty
with the same indifference that they now transgress the laws
of God? How much less then would they rush into wretched-
ness, if they saw hell open before them, and heard the groans
of those who are now suffering under the wrath of God? No
verily : they would not then " make a mock at sin," but
would tremble at it, and flee from it as from the face of a
serpent. If then you would be preserved from sin, listen not
a moment to this accursed suggestion : and if the whole world
should unite in saying, " Ye shall not surely die," reply to
them, " Get thee behind me, Satan," for " thou art a liar
from the beginning."]
2. Hence it is also that men make so light of sal-
vation-
[Salvation by Christ is offered to a ruined world. But
who believes our report? Who receives it with that gratitude
which it might well be expected that a perishing sinner should
feel towards his reconciled God and Saviour? With the ex-
ception of a few, the whole world regard the Gospel as little
better than a . cunningly devised fable ; so faint are the emo-
tions it excites, and so transient the effects which it produces.
And what is the reason of this ? Is it not that men do not
feel their need of such a Saviour, and that they do not believe
that God's threatenings will ever be executed upon them?
Yes : to this source must it be traced: for if they verily be-
lieved, that the wrath of God, which is revealed against all
ungodliness and unrighteousness of men, would fall upon
them, and that all their hope of escaping it was by embracing
the Gospel, they would flee to Christ with their whole hearts,
and cleave unto him with their whole souls, and not rest a
moment till they saw themselves within the gates of the city of
refuge. Were they duly sensible of their danger, even a hope,
a mere peradventure that God might have mercy upon them,
would be sufficient to make them weep before him day and
night. Not a word of mercy was mixed in Jonah's message to
Nineveh : yet the most distant hope of mercy was sufficient to
encourage that whole city to repent in dust and ashes. What
then would not all the promises of the Gospel effect, if men
really felt the greatness of their guilt and danger? It is evi-
dent, that all the indifference of men about the Gospel must
be traced to this one source, their believing of Satan's lie in
preference to . the . truth of God : and, if ever the Gospel is
to have a savmg mfluence on our hearts, we must begin by
4.] "rilE SERPENT BEGUILING :EVE. 23
rejecting suggestion of and by believing that a.J.l
the threatemngs of God agamst sm and sinners shall assuredly
be accomplished.]
OBsERVE then, on the whole,
1. What need there is of fidelity in ministers-
[Satan at this time, no less than formerly, suggests to
men, " Ye shall not surely die:" and his emissaries all the
world over are re-echoing the delusive sound. Every friend
we have, father, mother, brother, sister, husband, wife, the
very instant we begin to dread the wrath of God, unite their
endeavours to compose our minds, by saying, ' There is no
such penalty against sin as ye suppose, nor have you any
reason to fear that it shall be inflicted on you.' Our own
wicked hearts also are but too ready to adopt a sentiment so
gratifying to the mind, and to speak peace to us on insuf-
ficient grounds. And what would be the consequence if
ministers also favoured such delusions, and, through fear of
alarming you, neglected to warn you of your danger ? Would
not Satan triumph to a far greater extent than he already
does ? Would he not be secure of his prey ? Is not this the
very effect produced, wherever the Gospel, instead of being
preached with apostolic fidelity, is kept upon the back
ground, and modified to th(;l taste of a deluded world? Be
thankful then if you hear your guilt and danger faithfully set
before you: be thankful, as you would be if a man, seeing
your house on fire, roused you from your slumbers, and saved
you from death. And, if God have vouchsafed to you this
mercy, improve it with all diligence, by fleeing from the wrath
to come, and laying hold on eternal life.]
2. What a mercy it is, that, notwithstanding the
truth of God in his threatenings, there is a way of
salvation opened for us in the Gospel-
[Y es; God can be true, and yet absolve the sinner from
his guilt: for, in Christ Jesus, "Mercy and truth are met
together, righteousness and peace have kissed each other.''
The penalty of death'has been inflicted upon the Lord Jesus
Christ, as the surety and substitute of sinners : and, if we
believe in him, all that he has done and suffered for us shall
be so imputed to us as be accepted of God in our
so that God shall be " a just God, and yet a Saviour," yea
" just, and yet the justifier" sinful man. . 0
tidings! amply sufficient to pac1fy the most afflicted mmd,
and to warrant in our hearts the most joyful hope! Brethren,
only believe in the Lord Jesus Christ, and I will adopt with
confidence the very words of Satan! and say, " Ye shall not
surely die.'' I will go further still, and from a doubtful
. GENESIS, Ill. 6, 7.
[5.
suggestion turn them to a direct affirmation, and say, 'Surely
ye shall not die.' So says our blessed Lord himself: " My
sheep shall never perish:" St. Paul also says, "There is no
condemnation to them that are in Christ Jesus." On this,
therefore, you may rely, with the fullest possible assurance :
for, if the threatenings of God shall be fullllled, so shall also
His promises be : not one of them shall ever fail, as long as
the world shall stand. Fear not then to see the worst of your
state : fear not to acknowledge the extent of your guilt and
danger, since the provision for you in Christ Jesus is fully
commensurate with your necessities, and suited to your wants.
Only believe in Him, and you shall not be ashamed or con-
founded world without end.]
V.
THE FALL OF MAN.
Gen. iii. 6, 7. And when the woman saw that the tree was
good for food, and that it was pleasant to the eyes, and a
tree to be desired to make one wise, she took of the fruit
thereof, and did eat, and gave also unto her husband wit!&
her, and he did eat. And the eyes of them both were
opened.
THE happiness of our first parents in Paradise
must have far exceeded any thing which we can
conceive. Formed in the image of God, they had
not a desire or thought contrary to His holy will.
There was no cloud upon their understanding, no
undue bias on their will, nothing inordinate in their
affections. With respect to outward comforts, they
possessed all that they could wish. God himself had
planted a garden for them, and given them the whole
produce, except one tree, for their support. Above
all, they enjoyed the freest intercourse with their
Maker, and conversed with Him as a man converseth
with his friend. But this happiness, alas! was of
short continuance: for Satan, who had left his first
estate, and, from being a bright angel before the
throne of God, was become an apostate spirit and a
wicked fiend, he, I say, envied their felicity, and
sought to reduce them to the same misery with him-
self. An opportunity for making his attempt soon
5.] .. . THE FALL OF MAN.
occurred. He saw the woman near the. forbidden
tree, and at a distance from her husband. So fa.:.
vourable an occasion was not to be lost. He instantly
took possession of a serpent; which being confessedly
the most subtle of all animals, was least likely to
create suspicion in her mind, and fittest to be em-
ployed in .so a service. Through the in-
strumentality of th1s creature, Satan entered into
conversation with her; and, as we learn from the
history before us, succeeded in withdrawing both her
and her husband from their allegiance to God. In
the text we have a summary of the fatal tragedy: in
it, as connected with the context, the whole plot is
developed, and the awful catastrophe declared.
That we may have a just view of the conduct of
our first parents, we shall consider,
1. Their temptation-
The scope of Satan's conversation with Eve was to
persuade her that she might partake of the forbidden
tree,
1. With safety-
[With this view, his :first attempt was to raise doubts in
her mind respecting the prohibition. And here his subtilty is
very conspicuous ; he does not shock her feelings by any
strong assertion; but asks, as it were for information, whether
such a prohibition as he had heard of had been really given.
Nevertheless, his mode of putting the question insinuates,
that he could scarcely credit the report; because the im-
posing of such a restraint would be contrary to the generosity
which God had shewn in other respects, and to the distin-
guished love which he had professed to bear towards them.
Now, though he did not so far prevail as to induce her to
deny that God had withheld from her the fruit of that tree,
yet he gained much even in this first address: for, he led her
to maintain a conversation with him: he disposed her also to
soften the terms in which the prohibition had been given a:
and though she might intend nothing more than to prevent
a God had said, " In the day that thou eatest. thereof thou shalt
surely die : " and she, in reporting it, said, " Ye shall not eat of it
or touch it, lest ye die ; " thus converting a most positive threatening
of instant and certain death, into a gentle cautio:p. against a possible,
or probable, misfortune: "Touch not, for fear ye die."
26 GENESIS, III. 6, 7.
[5.
i ~ entertaining any hard thoughts of God, she hereby em-
boldened him to prosecute his purpose in a more direct and
open manner.
Improving the advantage he had already gained, he pro-
ceeded to question in direct terms the grounds of her fears, in
relation to the penalty: "Ye shall not surely die." He here
intimates, that she must be mistaken with respect both to
the extent and certainty of the penalty. God could never
threaten " death " for such an offence as that : he could
threaten nothing worse even for the most heinous transgres-
sion that could be committed: how then could he annex that
to so small a matter as the eating of a piece of fruit? At
least, if he did put forth his threat, he certainly would never
execute it; "Ye shall not surely die:" it could not be, that
a just and good God should ever proceed to such rigorous
measures on so slight an occasion. By this daring assertion,
he quite disarmed her; and persuaded her, that she must
have misunderstood the divine declaration, or, at least, that it
never could be carried into effect.]
2. With advantage-
[Finding that Eve did not revolt at his impious asser-
tions, he went on to direct and open blasphemy. He knew,
that to an intelligent and holy being nothing was so desirable
as knowledge: he therefore affirmed, that there was in the fruit
of that tree a virtue capable of wonderfully enlarging her
views, so that she and her husband should " become as gods,"
and possess a self-sufficiency and independence suited to that
high character. In confirmation of this, be appeals to God
himself; and blasphemously insinuates, that God, in with-
holding the fruit from them, had been actuated by nothing
but envy, and a jealousy, lest they should become as wise
and happy as himself.
Such was the temptation with which that " old serpent"
assaulted Eve; hoping that, if be could prevail with her, be
might, through her influence, overcome her husband also.]
Happy would it have been, if we could have re-
ported of them, as we can of the second Adam, that
they repelled the Tempter. But, in following the
course of their history, we are constrained to notice,
11. Their sin-
Eve, overpowered by the alluring aspect of the
fruit, and the hope of attaining a knowledge as supe ..
rior to what she already possessed, as this serpent's
was to that of all the rest of the creation, ate of the
5.] THE FALL QF MAN.
f!-.7
fruit, and prevailed upon her husband to partake
with herb.
Without inquiring how she prevailed with or
what would have been the effect if she alone had
fallen, let it suffice to know, that Adam transgressed
in eating the forbidden and that this was the
sin whereby he and all his posterity were ruined.
That the offence may not be thought trivial, let us
consider of what malignant qualities it was composed:
1. What pride!
(Our first parents were endowed with faculties unknown
to any other creatures. While, in common with all the rest,
they possessed a beautifully constructed frame of body, they
had a rational soul also, which assimilated them to God; so
that*they were a connecting link between God and the brute
creation, a kind of compound of both. Moreover, they were
constituted lords of this lower world; and all other creatures
were subjected to their dominion. None was above them
but God himself. But they chose to have no superior : they
affected to be as gods. What daring presumption! What
criminal ambition! It was time indeed that " their lofti-
ness should be bowed down, and their haughtiness be made
low."]
2. What unbelief!
[God had spoken with a perspicuity which could not
admit of misconstruction, and an energy that precluded
doubt. Yet they listen to the suggestions of a wicked fiend,
and believe the lies of Satan in preference to Jehovah's word.
Can any thing be conceived more insulting to the Majesty
of heaven than this ? Can an offence be deemed light which
offers such an indignity to the God of truth?]
3. What ingratitude!
[What could God have done more for them than he had
done ? What could they have, to augment their felicity ?
And, if any restraint at all was to be laid upon them for the
purpose of trying their fidelity and obedience, what smaller
restraint could be conceived than the prohibition of one
single tree amidst ten thousand? Was one tree too m_uch for
Him to reserve, who had created all the rest for theu use?
b A variety of questions might be asked respecting different parts
of this history ; but where God has not been pleased to inform us,
we should be contented to be ignorant : and where no certainty can
be attained, we judge it better to pass over matters _in silence, .than to
launch out into the boundless and unprofitable regwns of conJecture
28 GENESIS, III. 6, 7.
L5.
Were they to think much of so small an act of self-denial,
where so much was provided for their indulgence ? Were
they to be so unmindful of all which He had done for them,
and of all the good things which He had in store for them,
as to refuse Him so small a testimony of their regard?
Amazing ! Incredible 1 that such favours should be so re-
quited!]
4. What rebellion !
[God had an undoubted right to command; and, what-
ever His injunctions were, they were bound to obey them.
But how do they regard this single, this easy precept? They
set it at nought: they transgress it: they violate it volun-
tarily, immediately, and without so much as a shadow of
reason. They lose sight of all the considerations of duty,
or interest: they are absorbed in the one thought of personal
gratification; and upon that they rush, without one moqnt's
concern, how much they may displease their Friend and Be-
nefactor, their Creator and Governor, their Lord and Judge.
Shall not God visit for such rebellion as this?]
After their transgression, we are naturally led to
inquire into,
Ill. Their recompence-
Satan had told t h m ~ that " their eyes should be
opened :" but little did they, think in what sense his
words should be verified ! " Their eyes were now
opened;" but only like the eyes of the Syrian army
when they saw themselves in the heart of an enemy's
countryc, or those of the rich man when he lifted
them up in hell torments. d They beheld now, what
it was their happiness not to know, the consequences
of sin. They beheld,
1. The guilt they had contracted-
[Sin, while yet they were only solicited to commit it,
appeared of small malignity : its present pleasures seemed
to overbalance its future pains. But when the bait was
swallowed, how glad would they have been if they had never
viewed it with desire, or ventured to trespass on what they
knew to have been forbidden ! Now all the aggravations of
their sin would rush into their minds at once, and over-
whelm them with shame. It is true, they could not yet
view their conduct with penitence and contrition, because
God had not yet vouchsafed to them the grace of repentance:
c 2 Kings vi. 20. d Luke xvi. 23.
5.] THE FALL OF MAN.
they could at present feel little else than
rage, and but their anguish,
though not part1c1patmg the mgenuous feelings of self-lothing
and must have been pungent beyond all ex-
pressiOn : and they must have seemed to themselves to be
monsters of iniquity.]
2. The misery they had incurred-
[Wherever they cast their eyes, they must now see how
awfully they were despoiled. If they lifted them up to
heaven, there they must behold the favour of their God for
ever forfeited. If they cast them around, every thing must
remind them of their base ingratitude ; and they would envy
the meanest of the brute creation. If they looked within,
0 what a sink of iniquity were they now become 1 The
nakedness of their bodies, which in innocence administered no
occasion for shame, now caused them to feel what need they
had of covering, not for their bodies merely, but much more
for their souls. If they thought of their progeny, what pangs
must they feel on their account; to have innumerable genera-
tions rise in succession to inherit their depravity, and partake
their doom ! If they contemplated the hour of dissolution, how
terrible must that appear ! to be consigned, through diseases
and death, to their native dust ; and to protract a miserable
existence in that world, whither the fallen angels were
banished, and from whence there can be no return!
thinks, under the weight of all these considerations, they
wept till they could weep no more e ; and till their exhausted
nature sinking under the load, they fell asleep through excess
of sorrow r. J
INFER,
1. How deplorable is the state of every unregene-
rate man!
[Any one who considers the state of our first parents
after their fall, may easily conceive that it was most pitiable.
But their case is a just representation of our own. We are
despoiled of the divine image, and filled with all hateful and
abominable dispositions : we are under the displeasure of the
Almighty : we have nothing to which we can look
in this world, but troubles, disorders, and death; and m the
eternal world, indignation and wrath, tribulation and, anguish
for evermore. Why do we not endeavour to get our mind.-.
suitably affected with this our melancholy condition? Why
do we not see ourselves, as in a glass; and apply to ourselves
that commiseration which we are ready to bestow on our
e 1 Sam. xxx. 4.
f Luke xxii. 45.
30 GENESIS, Ill. 6, 7.
[5.
first parents? Alas ! " the god of this world hath blinded
our minds:" else we should smite upon o.ur breasts with
sorrow and anguish, and implore without delay the mercy
which we so much need.]
2. How astonishing was the grace of God in pro-
viding a Saviour for us !
[It is needless to say that our first parents could do
nothing to repair the evil which they had committed. And
how far they were from attempting to make reparation for it,
we see, when they fled from God, and cast the blame en
others, yea even on God himself, rather than acknowledge
their transgressions before him. But God, for His own great
name sake, interposed, and promised them a Saviour, through
whom they, and their believing posterity, should be restored
to his favour. To this gracious promise we owe it, that we
are not all involved in endless and irremediable misery. Let
heaven and earth stand astonished at the goodness of our
God ! And let all the sinners of mankind testify their ac-
ceptance of his proffered mercy, by fleeing for refuge to the
hope set before them. J
3. How vigilant should we all be against the de-
vices of Satan !
[He who "beguiled Eve under the form of a serpent,"
can assume any shape, for the purpose of deceiving us. He
is sometimes "transformed into an angel of light," so that we
may be ready to follow his advice, as if he were a messenger
from heaven. But we may easily distinguish his footsteps, if
only we attend to the following inquiries :-Does he lessen in
our eyes the sinfulness of sin? Does he weaken our appre-
hensions of its danger? Does he persuade us to that which
is forbidden? Would he make us think lightly of that which
is threatened? Does he stimulate our desires after evil by
any considerations of the pleasure or the profit that shall
attend it? Does he calumniate God to us, as though He
were unfriendly, oppressive, or severe? If our temptations
be accompanied with any of these things, we may know
assuredly that " the enemy hath done this," and that he is
s ~ k i n g our destruction. Let us then be on our guard against
lnm. Let us watch and pray that we enter not into tempta-
tion. However remote we may imagine ourselves to be from
the love of evil, let us not think ourselves secure: for if Satan
vanquished our first parents under all the advantages they
enjoyed, he will certainly overcome us, unless " we resist
him," "strong in the Lord, and in the power of his might."]
6.] EXCU3ES MADE BY OU'rt. 'tiRST PARENTS.
Si
VI.
EXCUSES MADE BY OUR FiRST PARENTS, AFTER THEIR FALL.
Gen. iii. 11-13. Hast thou eaten of the tree whereof I com-
manded thee that thou shouldest not eat? .And the man
said, The woman whom thou gavest to be with me, she gave
me of the tree, and I did eat. .And the Lord God said
unto the woman, What is this that thou hast done ? .And
the woman said, The serpent beguiled me, and I did e t ~
THE immediate effects of sin are not easily dis-
covered by us at this time : for if we look for them
in ourselves, our partiality and self-love conceal them
from us ; and if we look for them in others, the uni-
versal prevalence of those effects prevents us from
ascribing them to their proper cause. To see them
in their true colours, we should be able to contrast
the habits of some person during a state of inno-
cence with those which he manifests after the
commission of sin. Doubtless there are glaring in-
stances of iniquity, from the investigation of which
we may gather instruction : but we shall make our
observations to the greatest advantage, if we exa-
mine the records respecting the conduct of our first
parents after their unhappy fall. The accounts
given of them are not indeed very full and circum-
stantial ; yet the narration, brief as it is, is sufficient
to elucidate the immediate influence of sin upon the
mind, as well as its remoter consequences in. the
destruction of the soul. There are two things in
particular which we shall be led to notice from
the words before us ;
I. The way in which men betray their consciousness
of guilt-
Mark the conduct of our first parents. While they
were innocent, they were strangers either to shame
or fear : but instantly after their transgression, they
made coverings for themselves of fig-leaves, and fled
from the presence of their God. Here we may
behold ourselves as in a glass : they have set a pat-
tern to us which all their posterity have followed :
GENESIS, III. 11-13.
[6.
however men may affect to be innocent, they all be-
tray their consciousness of guilt in these two things;
1. They conceal themselves from themselves, and
from each other-
[Knowing that their hearts are depraved, and that, if
narrowly inspected, they would exhibit a most disgusting ap ..
pearance, men will not turn their eyes inwards. They will
not examine the motives and principles of their actions : they
cast a veil over the workings of pride and ambition, of envy
and malice, of falsehood and covetousness, of carnality and
selfishness: and then, because they see no evil in their
actions, they hastily conclude there is none. And so success-
ful are they in hiding from themselves their own deformity,
that when all around them are even amazed at the impro-
priety of their conduct, they take credit to themselves for
virtuous principles and laudable deportment.
lf we should attempt to open their eyes, and to set before
them their own picture, they would not even look at it, but
would be offended with our fidelity, and condemn us as desti-
tute of either charity or candour.
Now, would men actin this manner if they had not a
secret consciousness that all was not right within ? Would
they not rather be glad of any assistance whereby they might
discover any latent evil ; or, at least, be glad to " come to
the light, that their deeds might be made manifest that they
were wrought in God ? "
There is the still greater anxiety in men to hide their
shame from each other. The whole intercourse of mankind
with each other is one continued system of concealment. All
endeavour to impose on others, by assuming the appearances
of virtue; but no one will give credit to his neighbour for
being as guiltless in his heart as he seems to be in his con-
duct. A thorough knowledge of a person whose principles
have been tried, will indeed gain our confidence : but who
has so good an opinion of hli\llan nature in general as to com-
mit his wife or daughter to the hands of a perfect stranger ;
or to give him unlimited access to all his treasures ; or even
to take his word, where he can as easily obtain a legal secu-
rity? But, if :men were not conscious of depravity within
themselves, why should they be so suspicious of others? The
fact is, they know themselves to have many corrupt propen-
sities ; and justly concluding that human nature is the same
in all, they feel the necessity of withholding confidenc:e where
they have not been warranted by experience to place it.]
2. They shun, rather than desire, the presence of
their God-
6.] EXCUSES MADE BY OUlt FiRST J>AR.ENTs. 33;
[God comes to all of us in his word, and speaks to us in
language of and merc;v : us to draw nigh to
Him, and to enJOY " fellowship With him, and with his Son
Jesus Christ." But are these employments suited to the tast;
of all? or do the habits of the generality evince any regard
for these inestimable privileges? Nay, if we endeavour to set
God before them, and to make known to them his will do
they as the!r friends an.d benefactors ? . Th;y
bear With us, mdeed, m the exercise of our public mmistry:
but will they be pleased, if we come home to their houses,
and labour to bring them, as it were, into the presence of
their God ? Will they not be ready to say to us, as the
.demoniac did to Christ, " Art thou come hither to . torment
us before the time ; " or, like the Jews of old, " Prophesy
unto us smooth things, prophesy deceits ; make the Holy One
of Israel to cease from before us ? "
Now would this be the conduct of men, if they were not
conscious of much guilt within? Would a man who had just
received gold from the mint, be afraid of having it tried by
a touchstone ? or one who was perfectly innocent of a crime,
be afraid of being interrogated in relation to it? Would not
rather the knowledge of God be desirable to one who had no
wish but to perform his will ? Would he not account it his
highest happiness to gain an increasing acquaintance with his
Saviour, and a more entire conformity to his image?]
When the guilt of men can .. no longer be con-
cealed, they have many refuges of lies to which they
flee; to expose which, we shall shew,
II. The way in which they endeavour to palliate and
excuse it-
Our first parents confessed indeed their trans-
gression, but in a way which clearly shewed, that
they were not humbled for it. Thus, when we
cannot deny our guilt,
1. We cast it upon others- .
[Doubtless we all are accessary the production of
much guilt in others : and it is well take to our-
selves in that view. But to take occaswn from tlus to excuse
our own wickedness, is only to add sin to sin.. Yet who does
not betake himself to this refuge? Mark persons in the
early stage of life; they will deny their faults as long as
there remains for them any hope of concealment; and, when
they are clearly detected, they will d? their utmost to shift
the blame off from themselves: accordmg _to the nature of the
VOL. I,
D
34 GENESIS, Ill. 11-13.
[6.
crime alleged, they will impute it to accident, or inadver-
tence, or mistake, or, like our first parents, to the instigation
and example of their accomplices. What is the disposition
which shews itself in persons of riper years, when they are
called to account for any evil that they have committed, or
when their angry passions have involved them in dispute and
q\larrel: is it not the endeavour of each to criminate the
other, in hopes thereby to exculpate himself? Or when no
particular ill-will is exercised towards others, is not the same
system prevalent; and do not men justifY their own conduct
from the habits and examples of those around them ? But
what folly is this ! Did the Serpent compel Eve to eat the
fruit? or was Adam necessitated to follow her example ? .
They were free agents in what they did: and they should
have rejected with abhorrence the first proposals of sin, how-
ever specious they might be, and by whomsoever they might
be made. And in the same manner, it is no excuse to us
that the ways of iniquity are crowded; for we are to with-
stand the solicitations that would allure us from God, and
stem the torrent that would drive us from him.]
2. We cast it even upon God himself-
[There is peculiar force in those words of Adam, " The
woman whom thou gavest to be witlt me, she gave me of the
tree, and I did eat:" it is no less than a reflection upon God
himself for giving him the woman; and a casting of the blame
upon' him as accessary at least to his fall, if not also as the
original cause of it. It is thus also that we account for our
transgressions from the peculiar circumstances in which we
are placed, and thus ascribe them rather to the dispensations
of Providence, than to our own wilful depravity. One is poor,
and therefore has not .leisure to consult the welfare of his
soul; or is under the authority of others, and cannot serve
God without subjecting himself to their displeasure. Another
is rich, and cannot deviate so far from the habits of the
world, as to conform to the precise rules which God has
prescribed. In this manner, persons endeavour to persuade
themselves that a life of entire devotedness to God is incom-
patible with their worldly duties; and that their deviations or
defects are rather their misfortune than their fault. Some
indeed will be yet more bold in _accusing God; anq, When
condemned for giving the rein to their appetites, will say,
' Why did God give me. these passions I cannot act other-
wise than I do.'
How far these excuses will avail in the day of judgment, it
becomes every one to consider with fear and trembling. They
may stifle the accusations of a guilty conscience now; but
there is not a man. in the universe so stupid as seriously to
6.] EXCUSES M.A.DE BY OUR FIRST P A.RENTS. S5
b:lieve that his conscience win acquit hhn at the tribunal of
his God.]
We shall conclude with an ADDREss,
1. To those who are unhumbled for their sins-
[Some are so impious, that " they declare their sin a.s
Sodom: the very shew of their countenance witnesses against
them." To such persons we say with the prophet "Woe
unto them a!" Nor can we deliver any milder m;ssage to
those who " cover their transgressions, as Adam, and hide
their iniquity in their bosom b:" for God's word to them is
plain ; " He that covereth his sins shall not prosper: but
whoso confesseth and forsaketh them shall have mercy.c"
It is absolutely indispensable that we humble ourselves before
God, and that we repent in dust and ashes. God 'has noted
our transgressions, whether we have observed them or not:
for " there is no darkness nor shadow of death where the
workers of iniquity may hide themselves d." God is. ex-
tremely earnest in endeavouring to impress this thought upon
our minds e. It is equally certain that we cannot impose
upon him by any vain excuses. The day is coming, when he
will not only ask in general, " Hast thou eaten of the tree,
whereof I commanded thee that thou shouldest not "
but will interrogate us, as he did Eve, with holy indignation,
saying, " What is this that thou hast " Art thou
aware of its malignity? art thou prepared to meet the con-
0 let us, every one of us, humble ourselves before
him, while yet the effects of his displeasure may be averted
from us: but if yet we remain impenitent and stout-hearted, a
sudden and irremediable destruction shall come upon us r.]
2. To those whose hearts are beginning to relent-
[Do not think that a small and transient humiliation is
sufficient. If you could weep "rivers of tears," it would be
no more than the occasion calls for. You may perhaps com-
fort yourselves with the thought of not having committed
many or great offences: but consider what it was that brought
guilt and ruin upon the whole race of mankind; it was not
many offences, but one ; nor was it what would appear to
us a very heinous sin, but only the violation of a positive
precept, the eating of a forbidden fruit : reflect on this, and
you will derive little consolation from the thought that you
are not so bad as others. But, whether your sins have been
more or less heinous, there one Refuge, and only one, to
a lsai. iii. 9.
d Job xxxiv. 22.
t Prov. xxix. 1.
b Job xxxi. 33. c Prov. xxviii . .13.
e Isai. xxix. 15. with Amos ix. 2, 3.

36 G E N E S I ~ III. 15.
L7.
which you must flee for safety. The refuge provided for
our first parents was, " The seed of the woman, who was
in due time to bruise the serpent's head." The same is
provided for you. Jesus was born into the world for this
very end : He has made a full atonement for your sin : and if
" only you acknowledge your transgressions," and believe
in him, they shall be " remembered against you no more
for ever."]
VII.
THE SEED OF THE WOMAN,
Gen. iii. 15. I will put enmity between thee and the woman,
and between thy seed and her seed : it shall bruise thy head,
and thou shalt bruise his heel.
THIS was the first promise that was ever given
to fallen man. The occasion on which it was given
was this : Satan had beguiled our mother Eve, and,
through her, had prevailed on Adam to transgress:
and he had thereby, destroyed both them and all
their posterity: for, since they were corrupt, nothing
but what was corrupt could proceed from them.
But God, in his abundant mercy, interposed for our
fallen race, who must without such interposition
have. been involved in all the misery of the fallen
angels. Against Satan he denounced a curse_ suited
to his crime: and at the same time informed him,
that, though for the present he had prevailed ov.er
the woman, a seed should spring from her who
should execute on him the vengeance he deserved,
and rescue mankind from the misery he haa entailed
upon them.
Now, as the oak with all its luxuriant branches
is contained in the acorn, so was the whole of sal-
vation, however copiously unfolded . in subsequent
revelations, comprehended in. this one propbecyi
which is, in fact, the sum and summary of the '\yhole.
Bible. And on this promise all the. Saints lived,
during the space of 2000 years : yes, all from Adam
to the time o(Abraham were encouraged, comforted,
and saved by this promise alone, 'illustrated as it was
by sacrifices appointed by the Lord.
?' .] THE SEED OF THE WOMAN. 4J7
explaining this prophecy, I shall call 'your at-
tent10n to, .
I. The person here predicted-
[It was the Lord Jesus Christ; who was in a peculiar
way " the seed of the woman :" for he was formed in the womb
simply by the' agency of the Holy Ghost, and was born of a
pure virgin altogether without the intervention of man. And
this was necessary: for, had he been born like other men he
would have been in the loins of Adam, like other men 'and
therefore would, like them, have been partaker of his' guilt
and corruption. But, being the sole and immediate work-
manship of God, he was absolutely perfect, and therefore
capable of sustaining the office of a Saviour for fallen man:
whereas, if he had been otherwise formed, he would have
needed a Saviour for himself, and been incapable of effecting
, salvation for others. Thus you see, that when it was impos-
sible for man to restore himself to God, God " laid help for
him upon One that was Mighty ;" on one who, being God
and man in one person, was able to effect for men all that
their necessities required. As man, he could atone for sin;
and as God, he could render that atonement available for all
who should trust in him.]
At the same time that this prophecy announced
the Messiah's advent, it .
11., The conflicts 'lle should sustain-
[Between Satan and him, God put an irreconcilable
enmity; which, without a moment's intermission, has raged
from that very time even to the present hour. Satan, having
thus introduced sin into the world, instigated every child of
Adam to the commission of it. And how far he prevailed,
may be seen in this, that he induced the very first-born of
man to murder his own righteous brother, for no other reason,
than because he was more righteous than himself. At times
he had so entirely reduced the whole race of man to his
dominion, that scarcely a righteous man existed upon earth.
And, when God sent prophets to reclaim the world, Satan
stirred up the people of every age and place to destroy thein.
At last, when the promised Seed himself came, Satan only
exerted himself the more violently against him, if by any
means he might prevail to destroy the Saviour No
sooner w.ts Jesus born into the world, than Satan stimulated
Herod to destroy all the males around Bethlehem from two
years old and under, that so it might be impossible for Jesus
to escape. And, when Jesus WllS entering upon his ministry,
he urged him to cast himself down from t\ of the
38 GENESIS, Ill. 15.
[7.
temple, if peradventure he might thus induce him, under an
idea of trusting in God, to destroy himself. Mterwards he
stirred up Peter to dissuade him from executing the work he
had undertaken; saying, "Master, spare thyself." When he
could not prevail in any of these ways, he put it into the
heart of Judas to betray him, and stirred up all the Priests
and Elders to put him to .death. In like manner has this
wicked adversary still prosecuted his malignant work even to
the present hour, blinding the eyes of men, and hardening
their hearts, and "leading them captive at his will:" and if
any have dared to resist his will, he has stirred up all his own
agents, to persecute them, and to put them to death.
On the other hand, Christ has also fought against him from
the beginning, rescuing men from his dominion, and "turn-
ing millions from darkness unto light, and from the power of
Satan unto God." In the days of his flesh especially he
shewed his superiority to Satan, by dismissing him from many.
whom he had possessed, and constraining him to relinquish
the hold which he had gained, both of their bodies and their
souls. And though he seemed himself to sink under Satan's
attacks, yet did he, in fact, defeat Satan by the very means
which that adversary had used for his destruction: for by
death he overcame death, and " him that had the power of
death, that is, the devil a:" yes, " on the very cross itself he
spoiled all the principalities and powers of hell, triumphing
over them openly in it b," And in his ascension, "he led
captivity itself captive;" and has bounlf all the hosts of hell,
" reserving them in chains of darkness unto the judgment of
the great day." In his people, too, he gets the victory from
day to day, enabling them to resist him manfully, and to
trample both Satan and all his hosts under their feet.
This conflict is still passing from day to day. The God of
this world, and the God of heaven, are contending for us, and
in us c : and as long as the world shall stand, will this contest
continue.]
But in our text we are informed, that Jesus will
prevail, and enjoy at last,
Ill. The victory assured to him- _ _
[In the conflict, the Saviour's "heel is bruised:" but
"he bruises the head" of his great adv.ersary, and breaks his
power for evermore. Behold the Saviour ori his thro:ne of
glory, far above all the principalities and powers, whether of
heaven or hell ! Behold the progress of his Gospel in every
age! and see in heaven the multitudes which no man can
number, continually increased by fresh accessions from every
" Heb. ii. 14. _ b Col. ii. 15. c 2 Cor. iv. 4, 6;
7.] 'l'HE SEED OF THE WOMAN. <19
~ } ~
quarter of the globe, from the most blinded votaries of Satan
amongst the Heathen, as well as from his more specious ser-
vants amongst ourselves ! See the weakest of the children of
men enabled to triumph over him, and, though persecuted
like their divine Master, "made more than conquerors
through him that loved them!" This is going forward
amongst ourselves : so that you see the most devoted vassals
of Satan casting off his yoke, and "brought into the liberty
of the sons of God:" and soon shall you behold those whom
once he held in the most miserable bondage, seated upon
thrones of glory, and actually sitting in judgment upon the
angels, as assessors with their divine Master d. Yes: it is
but a little time, and the seed of Christ, as well as Christ
himself, will be seated upon thrones of glory; whilst Satan,
and his seed, shall be cast into the lake of fire prepared for
the devil and his angels.
Such is the prophecy before us: and in this way is it ac-
complishing yet daily ; and shall be accomplished, till the final
destinies of each shall terminate the contest for evermore. J
BEHOLD then, brethren,
1. How marvellous is the grace of God!
[Think under what circumstances he made this promise
to man. He had placed our first parents in Paradise, where
there was every thing that could conduce to their happiness;
and he himself visited and communed with them, as a friend.
Yet did they, on the very first temptation, violate his express
command: and then, instead of humbling themselves before
him, they fled from him; and, when summoned into his pre-
sence, excused themselves, and even cast the blame of their
iniquity on him:-" The serpent beguiled me, and I did eat :
The woman, whom thou gavest to be with me, she gave me of
the tree, and I did eat." What might we expect now that
he should do unto them? surely, that he should consign them
over to the misery they deserved. But no : unsought and
unsolicited, he promised them a Saviour, even his only dear
Son, who should rescue both them and all their believing
posterity out of the hands of their great adversary. Now
then, I ask, If God, unsolicited, bestowed the Saviour him-
self on these impenitent offenders, will he refuse salvation
to any penitent who calls upon him ?----Let no sinner
in the universe despond : but let every one see in this
prophecy how abundant and inconceivable is the grace of
God---]
2. How complete shall be the victory of all who
believe in Christ !
d 1 c . 9 3
or. VI. -,
40 GENESIS, Ill. Ql-Q4.
.[8.
[You appear to be in a hopeless condition, because your
corruptions are so great and your enemies so mighty. Go,
then, to the cross of Christ, and there see the Saviour himself
hanging, an helpless and inanimate corpse ! What hope has
HE of victory? Wait a moment, and you will see. Behold
him rising from the grave, ascending to heaven, sending down
the Holy Spirit, establishing his kingdom upon earth, sur-
rounded in heaven by myriads of his redeemed, and sealing
up his great adversary, with his hosts, in the bottomless abyss
of hell ! See all this; and then know what shall be the issue
of your conflicts. You are fighting with a vanquished enemy:
and it is but a little time, and HE, your Almighty Saviour,
" will bruise Satan under your feet," and will elevate you to
thrones of glory, like unto his own. Only follow him in his
conflicts, and you shall be partakers with him in all his victo-
ries and triumphs for evermore.]
VIII.
THE WAY OF SALVATION ILLUSTRATED TO OUR FIRST
PARENTS.
Gen. iii. Ql-Q4. unto Aaam also, and to his wife, did the
Lord God make coats of skins, and clothed them. And the
Lord God said, Behold, the man is become as one of us, to
know good and evil: and now, lest he put forth his hand,
and take also of the tree of life, and eat, and livefor ever:
therefore the Lord God sent him forth from the garden of
Eden, to till the ground from whence he was taken. So he
drove out the man; and he placed at the east of the garden
of Eden, cherubims, and a .flaming sword which turned every
way, to keep the way of the tree of life.
THE works of God are extremely different from
those which are carried on by man. Creatures of
limited capacity are compelled to act as unforeseen
-occasions require; and hence .their works are, for
the most part, independent and detached,.
being regulated by any fixed system: but
of God are all united and harmonious, as parts of
one grand whole. In the structure of the taber-
nacle and all its diversified rites, there' was not any
thing, however minute or obscure, which did
shadow forth some mystery. This appears from. the
strict injunction given to Mose.s to u make every
i
.8.] ILLUSTRA'I'EJ? TO OURJi'fRST PARENTS.
thing according to the pattern shewn to him in the
mount." It is thus also with respect to all the
most remarkable events recorded in . the Bible,
relate to the Jewish, patriarchal, or
antediluvian ages ; they were all, in some respect
figurative and emblematical. Amongst these
must certainly number the fall of man, with all its
attendant circumstances : the covenant made with
him, the means by which he was induced to. violate
it, the way provided for his recovery, were all of
lasting and universal importance. In like manner,
the facts specified in our text must be regarded,
not as mere uninteresting casualties, but as occur-
rences of most mysterious import. In God's con-
duct towards our first parents, as it is here related,
we may see,
I. The manner in which He illustrated to them his
promised salvation-
Our first parents, feeling in themselves the sad
effects of their fall, " sewed fig-leaves together and
made themselves aprons," or rather, twined together
the tender branches of the fig-tree for girdles. But
God was pleased to clothe them in another manner,
even with the skins of beasts;.. and thus to direct
their attention to,
1. The blood of atonement-
[W e are not expressly told, that the animals which were
slain on this occasion were offered in sacrifice; but if we duly
weigh the reasons for believing that God ordered them to be
slain for this purpose, we can scarcely entertain any doubt
upon the subject.
In the first place, we may be sure that the offering of sacri-
fices was not an institution of man's device ; and that, if it
were, it could not be pleasing and acceptable to God. How
could it enter into the mind of man to imagine, that the blood
of a beast could make any satisfaction to God for sin? What
connexion is there between the blood of a beast and the sin
of man? There was much more reason to think that God
would be displeased with the unauthorized destruction .. of hi&
creatures, than that he would be so pleased with it as to
forgive the iniquities of mankind on account of it. Moreover,
had not God himself enjoined this method of propitiating h'ls
GENESIS, Ill.
[8.
anger, we cannot doubt but that he would have answered
the presumptuous offerer, as he did the Jews, "Who bath
required this at your hands a? " But we know that when a
bleeding sacrifice was offered to him by Abel, he testified
his acceptance of it in a visible manner, probably by sending
fire from heaven to consume it. We cannot doubt, therefore,
but that the institution of sacrifices was of divine appointment.
In the next place, if sacrifices were not now instituted, we
can scarcely account for the slaughtering of the animals, and
much less for God's direction respecting it. It is thought
indeed by some, that the flesh was given to our first parents
for food: but this seems very improbable, because God told
Adam at this very time, that he should henceforth subsist,
not upon the fruits of the garden as before, but on " the
herb of the field," which should be produced only by constant
and laborious cultivation b, Nor was it till after the flood
that God gave to man the liberty of eating the flesh of
animals c. Hence, if the animals were not offered to God
in sacrifice, they were killed merely for their skins, which
seems to be by no means an adequate reason for God's inter-
position. On the contrary, if they were by God's command-
ment offered in sacrifice, we see, what we are in no other
place informed of, the origin of the institution ; and at the
same time we behold abundant reason for God's special
interference. We see what instruction and consolation our
first parents must derive from such an ordinance : for while
they beheld their own desert in the. agonies and death of
an unoffending creature, they must be encouraged to look
forward to that Seed of the Woman, who was in due time
to. offer himself a sacrifice for the sins of the whole world.
We cannot doubt therefore but that this was the time
when sacrifices were instituted ; and that, as they were
appointed of God to prefigure the great sacrifice, they were
enjoined at this time for the express purpose of directing the
views of fallen man to that atonement which Christ should
afterwards offer to God upon the cross. In this sense, as
well as in the divine purpose, may Christ be called, "The
I.amb of God slain from the foundation of the world d,"]
2. The righteousness of Him who made
atonement-
[When we are told that " the Lord God made them
coats of skins, and clothed them," can we suppose that
nothing was intended by him but to provide more conve-
niently for their decency and comfort ? Impossible ! There
a Isai. i. 12.
c Gen. ix. 3.
b Gen. iii. 1S, 19.
d R ... 8
ev. xm. .
8.] SALVATION ILLUSTRATED TO OUR FIRST PARENTS. .:48
was in this a deep stupendous mystery. Adam and Eve
. thought only of a covering for their bodies : God pointed
out to them a covering for their souls. They were despoiled
of their original righteousness ; and they needed a robe to
cover their naked souls, that they might again stand before
God "without spot or blemish." All means which they
could devise for this purpose would be ineffectual. God
therefore was pleased to shadow forth to them the righteous-
ness of Christ; of Him who was " to be the propitiation for
their sins," and emphatically to be " called, The Lord our
Righteousness e." How far they beheld the substance in the
shadow, we cannot say: but there is abundant proof that the
same means were used in subsequent ages to represent the
Saviour to the world. All the vestments of the priests,
sprinkled "with the blood of sacrifices, clearly shewed in what
manner all were to be clothed who would be " an holy priest-
hood to the Lord." And the language of Prophets, and
Apostles, and of Christ himself, has so strict an analogy with
the event before us, that we cannot but discern their har-
mony and agreement. Isaiah speaks of being " clothed with
the garments of salvation, and covered with a robe of right-
eousness r:" St. Paul, enjoying the fuller light of the Gospel,
says more plainly, " Put ye on the Lord Jesus Christ g:" And
our blessed Lord more plainly still, " I counsel thee to buy
of me gold tried in the fire, that thou mayest be rich; and
white raiment, that thou mayest be clothed, and that the
shame of thy nakedness may not appearh."
We need only further observe, that in this marvellous
appointment God taught our fallen parents to look to Him
through one Mediator, and to make that one object the
only ground of all their hopes ; or, in other words, to expect
pardon only through His atoning blood, and acceptance only
through His meritorious and perfect righteousness.]
Having seen how strongly God illustrated to them
his promised salvation, let us notice,
II. The means he used to secure their acceptance
of it-
He banished his guilty creatures from Paradise,
and, by the ministration of a?gels, :Prohibited effec-
tually their return to it. Th1s he did,
1. Partly in judgment-
[The ironical and sarcastic expressions which purport
to be the reason of this dispensation, are certainly strong
e Jer. xxiii. 6. r Isai. lxi. 10. g Rom. xiii. 14. h Rev. iii. 18.
44
.
GENESIS, Ill.
[8.
indications of his heavy displeasure. The flattering hope of
"becoming as Gods," had led Adam and his wife to trans-
gress the divine command. Now therefore God casts it, as
it were, in their teeth, with holy indignation, in order that
they might see what they had gained by their folly and
presumption. And whereas they had hitherto enjoyed the
liberty of eating all the fruits of Paradise, and especially
that which was a pledge and earnest to them of God's eternal
favour, he drives them out from the garden, to live in a far
different manner by the sweat of their brow, and to feel
that they were cut off from that life, which, had they main-
tained their innocence, would have been consummated in
glory.
Thus we behold them driven as outcasts from God and
happiness, and doomed to a life of labour and sorrow which
should issue in a painful death, and (if repentance intervened
not) in everlasting misery.]
2. Partly in mercy-
[God's judgments in this world have always been tem-
pered with mercy; . yea so tempered, as to be capable of
being turned into the richest blessings. Thus it was in the
case before us. Our :first parents had been accustomed to
consider the tree of life as a pledge of the divine favour; and
would be likely to regard it in the same view after their fall;
as they had done before. Under this delusion they would
be ready to embrace these means of reconciliation with their
offended God, and would be led thereby to neglect the means
which God had prescribed. Persisting in this mistake, they
would pacify their own consciences ; and having lulled them-
selves asleep under the guilt of their transgressions, they
would perish in the midst of all the mercy which God had
offered them through the mediation of his Son. To prevent
these fatal consequences, God cuts them off from all access to
the tree of life, and thus necessitates them to seek for mercy
in his appointed way. Precisely as, in destroying the Jewish
nation and polity, God punished his people indeed, but at the
same time consulted their truest interests, by rendering it im-
possible for them to fulfil the righteousness of the Mosaic law,
and thereby " shutting them up unto the faith of Christ i ;" so
did he expel our !U'st par:nts Paradise, that they JD.:!ght
have nothing to divert therr attentiOn from that " Seed of the>
Woman who was in due time to bruise the Serpent's head."
Thus did God " in judgment remember mercy;" and, in
the very hottest exercise of his anger, provide means for the
richest display of his unmerited, unsought-for kindness.]
i Gal. iii. 23,
8.] SALVATION ILLUSTRATED TO OUR FIRST PARENTS. -'4
From this subject we may LEARN,
1. The antiquity of the Gospel-
[Whenever. by blood. and righteousness of
the Lord Jesus IS ms1sted on, It Is exclrumed against as a new
but it is. none other than " the good old way k ,"
which has been pomted out by our Reformers, by tbe Apo-
stles, by the Prophets, and God himself from the beginning
of the W?rld. God shewed to our first parents immediately
after therr fall: he shewed It them not only by a prophetical
declaration, but also by an emblematical exhibition. And
our very clothing in which we are so apt to pride ourselves,
would, if we considered the origin and occasion of it, lead us
to that way, even to Jesus, in whom alone we can find
eousness and life. Let us then hold fast the Gospel, without
regarding the senseless cavils of the world: and while " the
proud make it only a stumbling-block, and the conceited reject
it as foolishness," let us receive and glory in it as "the power
of God and the wisdom of God."]
2. The necessity of embracing it-
[Like our first parents, we are ready to rest in the seals
of the covenant (as baptism and the Lord's supper), instead of ..
fleeing to the Saviour himself: But whatever devices we use
for the reconciling of ourselves to God, they will all prove
vain and useless : we shall find them " a bed too short to
stretch ourselves upon, and a covering too narrow to wrap
ourselves in
1
." There was one way appointed from the be-
ginning: that way has been progressively displayed, and illus-
trated in different ages; but it has never been altered, no not
in the slightest degree. " There never has been any other
name whereby we could be saved, but that of Jesus Christm;"
and the only difference between us and the Jews, or us and
Adam, is, that we behold in meridian splendour the truths,
of which they saw only the early dawn. Let us be persuaded
then that all access to life by the first covenant is stopped;
and that all plans for covering our own shame will be in vain.
We must all be accepted through one sacrifice, and all be::
clothed in one righteousness; and all comply with that direc- ..
tion of the prophet, " In the Lord shall all the seed of Israel
be justified, and shall glory."]
k J er. vi. 16.
1 Isai. xxviii. 20. m Acts iv. 12.
GENESIS, IV. 8-10.
[9.
IX.
THE DEATH OF ABEL.
Gen. iv. 8-10. And Cain talked with Abel his brother: and
it came to pass when they were in the field, that Cain rose
np against Abel his brother, and slew him. And the Lord
said unto Cain, Where is A bel thy brother? And he said,
I know not: Am I my brother's keeper? And He said,
What hast tlwu done? The voice of thy brother's blood
crieth ~ t t o . me from the ground.
IT is scarcely to be conceived how much iniquity
there is in the heart of fallen man. That we have
passions which incline us occasionally to deviate from-
the path of duty, is nothing more than what all feel
and confess: but that we are ready to perpetrate all
manner of evil, not excepting even murder itself, few
are sufficiently candid or intelligent to acknowledge.
Tlzis seems an excess of wickedness, of which human
nature, unless in very extraordinary circumstances, is
not capable. To such a charge most men would be
'ready to reply, "Is thy servant a dog, that I should
do this thing ? " But we may behold in Cain a just
picture of ourselves. What he was by nature, that
are we also. The first-born of Adam, begotten after
his own fallen image, shews what all are, till renewed
by grace : " they live in malice and envy, hateful,
and hating one another :" and their contempt of God
is equal to all the other odious qualities that defile
their souls. We cannot but be struck with this in
the history of Cain, who having murdered his brother
Abel, presumed even to insult his God. His conduct
will come properly under our review, if we consider,
I. The Murder-
In this awful transaction, there are two things to
be inquired into : . -
1. The manner in which it was perpetrated__;_.
[Satan, in his assaults on man, can exert himself only by
wiles and stratagems, not being permitted to exerciSe his
power against us in any other way. But when he employs
human agents in his service, he stirs them up to combine in
their attacks "deceit a:rid violence." Such were the weapons
with which the blood-thirsty Cain sought the destruction of his
9.] THE DEATH OF ABEL.. ,t7
brother ~ b e l " He talked .with Abel his brother.". ~
the subJect of the conversatiOn was, it would be foolish to
conjecture : but that t was of .a friendly nature, there can be
no doubt. It was eVIdently With a design to allure him into
a place. of solit';lde, where he mig?t effect his murderous pur-
pose Without difficulty or detectiOn. Had he disclosed the
sentiments of his heart, he would have put his brother on his
guard: whereas by feigning affection towards him, he would
remove all fear or suspicion from his brother's mind, and faci-
litate the accomplishment of the fatal deed a. To similar
means assassins have had recourse in all ages. It was thus
that Joab slew both Abner and Amasa: "he sent messengers
after Abner, and took him aside in the gate to speak with him
quietly b :" " to Amasa he said, Art thou in health, my bro-
ther? and took him by the beard to kiss him c :" but his pre-
tences to friendship were only to secure access to them, that
he might strike with effect the dagger to their heart. It was
thus that Absalom also contrived to murder his brother
Amnon : he made a feast for all his family, and expressed
particular solicitude to have the company of Amnon: but the
whole was a cover, to effect the destruction of his brother in
the midst of his convivial mirth d.
The murder of a brother is such an atrocious act, that it
scarcely admits of being aggravated by any circumstances: but
if any thing can aggravate it, surely the treachery of Cain
must awfully enhance its guilt. Had it been the effect of
sudden wrath, it had even then been criminal beyond the
power of language to express: but being the result of pre-
meditation and contrivance, of deceit and treachery, its enor-
mity is increased an hundred-fold.]
2. The motive to the commission of it-
[Gladly would we, if possible, find somewhat to extenuate
the guilt of this transaction: but the more minutely we ex-
amine it, the more heinous it appears. The Scripture informs
us, that Cain, in the commission of this act, was impelled
only by envy and hatred. God had been pleased to testifY
his acceptance of Abel and of his sacrifice, while no such
token of approbation was vouchsafed to Cain. The effect of
this should have been, to lead Cain into a close examination
of his spirit and conduct, and to make him earnest in prayer,
that he might know wherefore this preference had been given
to Abel, and how he also might obtain the favour of his God.
But, alas ! his heart was filled with envy and wrath, insomuch
that his whole countenance was changed. In vain did Go
a Ps. lv. 21. b 2 Sam. iii. 26, 27.
c 2 Sam. xx. 9, 10. d 2 Sam. xiii. 26-28.
48 GENESIS, IV.
[9.
expostulate with him on the unreasonableness of his beha-
viour e. " The spirit that dwelt in him lusted to envy r :"
this malignant passion " was as rottenness in his bones g," so
thoroughly had it corroded his very inmost soul. The excel-
lence of Abel's character served only to add fuel to the flame.
His virtues were his faults; so " impossible is it to stand
before envy h," Cain hated in him the divine image, as much
as he envied him the divine favour. The light of his brother's
example was offensive to his eyes; and on this account he
sought to extinguish it. St. John, having told us that Cain
slew his brother, asks, " And wherefore slew he he
then answers, " Because his own works were evil, and his
brother's righteous i,"
Such were the motives by which Cain was instigated to this
infernal deed. The mlirder was first committed in his heart ;
.and then completed with his hand; according to that saying
of the Apostle, "He that hateth his brother is a murderer k."
Indeed there is such a connexion between" envy, debate, de-
ceit, and murder 1," that wherever the first is harboured, the
rest would follow of course, if God in his infinite mercy did not
interpose to limit the operation of our sinful propensities.]
God, who " maketh inquisition for blood," would
not suffer the murder to be concealed : he therefore
sought out the offender, and commenced,
II. The Inquest-
It is said, that " Whose hatred is covered by
deceit, his wickedness shall be shewed before the
whole congregation m:" .. and where that hatred has
proceeded to murder, God in his providence has
generally fulfilled this saying. . On this occasion,
the Governor of the Universe proceeded exactly as
he had done upon the first transgression : He sum-
moned .the criminal, and made inquiry at his hands.
In the trial we notice, .
I. Cain's denial of the fact-.
[Being interrogated, "Where his brother Abel was," he
answered with consummate effrontery, HI know not: Am I
my brother's keeper?" Alas! how inseparable the connexion
.between guilt and falsehood! But what blindness had sin
induced upon his mind, and what obduracy upon his heart!
e ver. 6, 7.
h Prov; xxvii. 4.
I Rom. i. 29.
r Jam. iv. 5.
i 1 Johniii.12.
m Prov. xxvi. 26.
g Prov. xiv. 30,
k 1 John iii. 15.
9.] THE DEATH OF A:BEL. 4,9
What could he imagine, when he thus flatly denied any know-
of his brother ? Did he suppose that he could deceive
his God? Had he forgotten, that omniscience was an attri-
b.ute essential to J?eitl? Yes: such is the atheism which
sm produces: he said m his heart, " Tush, God hath not seen :
Can he see through the thick cloudsn?" Not contented with
uttering this impiaus falsehood, he added an insult, which we
should scarcely have thought he would have dared to offer to
his earthly parent, much less to his Maker and his God. Be-
hold this wretch presuming to criminate his Judge,
and to reprove him as unreasonable and unjust! " Am I my
brother's keeper?" that is, ' What right hast thou to inter-
rogate me respecting him ?' We stand amazed at this effort
of impiety: but, in truth, it is no other than what is daily
exemplified before our eyes. If we question men respecting
the performance of any of their duties, they will not hesitate
to condemn our expectations as unreasonable, and the laws
on which they are founded, as absurd: and when the autho-
rity of God is urged in support of his law, they will not
scruple to arraign the wisdom and equity of the Lawgiver him-
self. The very manner in which Cain attempted to conceal
his crime was of itself a strong presumption against his inno-
cence. What need had he to be offended with an inquiry
after his brother, if he really knew not where he was? What
occasion was there for all this petulance and profaneness ?
But it was in vain to deny a fact which the all-seeing God was
ready to attest
0
.]
2. His conviction before God-
[He had effectually silenced his brother's voice; so that
no testimony could be borne by him. But the blood which
he had shed, had a voice, which cried aloud; a voice which
reached the throne of Almighty God, and brought him down
to plead the cause of injured innocence. Indeed, every sin
has a voice, which speaks powerfully in the ears of God, and
calls for vengeance on the head of him who has committed it.
It was in vain to dispute the testimony of Jehovah. The
criminal stands confounded, and waits the sentence awarded
by his Judge. Surely now then at least we shall behold
softened: his obdurate heart must now relent; and he Will
accept with resignation the of his iniquity. Not
so indeed: he expresses no contntwn: he asks not once for
mercy : he complains indeed, but not of himself, not of the
guilt he has contracted, not o! the 4eed he has
but of th!3 punishment he has mcurred; ".MY pul11shment IS
greater than I can bear." But let not this be wondered at:
n Job xxii. 14.
o Ps. xciv. 7-10.
VOL. I.
50 GENESIS, IV. 8-10. [9.
It is the effect of sin to sear the conscience, and to harden the
heart: and the more heinous our transgressions are, the more
shall we be disposed to criminate the authority that calls us
into judgment for them. Even in hell itself this disposition
is exercised, yea, it rages with uncontrolled and incessant fury:
the damned spirits " gnaw their tongues for pain, and blas-
pheme the God of heaven because of their pains, and repent
not of their deedsP."]
Hence then we may OBSERVE,
1. How soon did " the enmity which God has
put between the Serpent's and the Woman's seed q
begin to shew itself!
[It is an undeniable fact, that " all who live godly in
Christ Jesus do suffer persecution r : " and the world, yea
sometimes Christians themselves also, are ready to think that
the opposition made to them is discreditable to their cause.
But our Lord and his Apostles taught us to expect precisely
the same treatment which they themselves . They
inform us also how all the Prophets were used by those among
whom they sojourned t: they declare that, in all ages, even
from the beginning of the world, " they who have been born
after the flesh have those who were born after the
Spiritu;" and that all "the blood shed from the time of
righteous A bel" to the time that Christ himself was nailed
upmi the cross x, served to illustrate "the enmity of the carnal
mind against God," and the path in which all must walk who
would finally attain to glory. Hence persecutors are empha-
tically said to " go in the way of CainY." " Let none then
think it strange that they are called to endure a fiery trial,
as though some strange thing happened unto them z;" but
"let them rejoice and glorify God on this behalf a;" knowing
that myriads who are now in heaven " came thither out of
great tribulation b;" and that, ." if they also suffer with Christ,
they shall in due time be glorified together with him c."]
2. How vain is it to cultivate the friendship of
the world!
[If, in any situation, fellowship could have been maintained
between a carnal and a spiritual man, we may well suppose that
it should subsist between the two first men who were born
into the world, educated as they must have been with the
strictest care, and necessitated as they were. to cultivate a
P Rev. xvi. 10, 11.
John xv. 18-20.
x Matt. xxiii. 35.
a 1 Pet. iv. 13, 14, tG.
q Gen. iii. 15.
t Acts vii. 52.
Y Jucle 11.
b Rev. vii. 14.
r 2 Tim. ill.
u Gal. iv. 29.
z 1 Pet. iv. 12.
c R ... 1.,
om. Vlll. ,.
10.] INSTITUTION OE PUBLIC WORSHIJ,>.
51
friendly intercourse on account of the contracted state of so..
ciety in the world : yet not even these could enjoy spiritual
communion with each other. It is true, that all natural men
do not give themselves up, like Cain, to the dominion of their
lusts : but it is equally true, that all men have in their hearts
the same envious ~ d malignant passions d, and that, till they
are renewed by divme grace, they are enemies to true reli-
gion e, Hence we are told to come out from the world and
be separate, because there can be no more true communion
between believers and unbelievers, than between light and
darkness, or Christ and Belial r. And they who, in opposition
to this direction, choose the unregenerate for their associates,
or form still more intimate connexions with them, are sure to
" suffer loss" in their souls ; and, if saved at all, they are
"saved only so as by fireg."]
3. How certainly " will sin find us out" at last !
[We may conceal our iniquities from man ; but we can
never hide them from God : " There is no darkness nor
shadow of death where the workers of iniquity may hide
themselves." God does not often interfere to make known
our guilt, as in the case before us; (though the interpositions
of His providence in the Q.iscovery of murder are sometimes
extremely marked and visible;) but in the day of judgment
"he will make manifest the very counsels of our hearts." It
will be in vain then to deny our guilt, or to raise those cap-
tious, not to say impious, objections, which now appear to us
of so much weight: Every thing will be substantiated by the
fullest evidence, and be recompensed according to its desert.
0 that "in that day we may be found without spot, and blame.:.
less ! " This may be the state of all, not excepting even mur-
derers themselves, provided they wash in the fountain of Christ's
blood, and be renewed by his Holy Spirit. Let us then seek
his pardoning and renewing grace. . Then shall we be enabled
to " stand before our God with boldness," and " give up our
account to him with joy, and not with grief."]
d Jam. iv. 5.
f 2 Cor. vi. 14, 15, 17.
X.
e Rom. viii. 7.
g 1 Cor. ill. 15.
INSTITUTION OF PUBLIC WORSHIP,
Gen. iv. 26. Then began men to call upon the name of the Lord.
OF the various institutions of religion, some were
clearly founded on an express appointment from
E ~
GENESIS, IV. ft6. [io.
God himself; others appear to have arisen, in the
first instance, from the suggestions of holy men, and
to have been afterwards authorized and established
by divine authority. It is manifest that baptism was
practised by the Jews long before it was appointed
by Christ as the rite whereby his followers were to
be consecrated to his service: but when it was first
introduced, or whether by any express command of
God, we know not. The change of the Sabbath
from the seventh day to the first was sanctioned by
the practice of the Apostles : but whether they re-
~ e i v e any particular direction respecting it, we are
not informed. The presumption indeed is, that all
the observanc1:1s which God has sanctioned, origi-
nated from him ; and that men began to practise
them in consequence of some intimations from him :
but as this is not declared in Scripture, we must be
contented to leave the matter undecided. We are
not any where told that God commanded men to
meet together for the purposes of public worship. If
we take the text in the precise sense that it bears ilt
our translation, it should seem that public assemblies
of worship were rather the offspring of necessity; and
that they arose out of an increase of population, and
a growing neglect of personal and family religion.
The text indeed is, in the margin of our Bibles,
rendered differently: " Then began men to call them-
selves by the name of the Lord:" Nor are commen-
tators agreed to which of the versions we should give
the preference. We shall therefore include both;
and take occasion from the words to shew,
r. In what manner we should confess God-
The descendants of Cain, who had become. " a fu;,
gitive and a vagabond in the earth,'' soon cast off all
regard for God, and addicted themselves to open and
shameless impiety. Lamech broke through the re-
straints which the Creator had imposed in relation to
marriage, and " took unto him two wives;" leaving
thereby an example, which in process of time effaced
the very re;membrance of God's original institUtion.
.l 0.] . INSTI;rUTION OF PUBLIC WORSHIP.
th'ese . and other abominations arose an impe-
rwus necessity for the godly to separate themselves
from the . ungodly, and to maintain by an open and
more visible profession the honour of God in the
world. This they did : and in so doing they have
taught us, . .
1. To. from the
[There IS a certam degree of mtercourse which must subsist
between us and the world. But it is by no means desirable
to extend it beyond that which the duties of our calling abso-
lutely require. Our Lord repeatedly declares that his faithful
followers " are not of the world, even as He was not of the
world a:" The Apostles also with one voice guard us against
cultivating the friendship of the world; b and teach us to come
out from among them c, and to live as a distinct "peculiar
peopled," "shining among them as lights in a dark placee."
We should go to them, indeed, when duty calls, as the phy-
sician enters the infected chambers of the sick: but we should
never forget, that " ev.il communications corrupt good man-
ners t ;" and that an undue familiarity with them is far more
likely to weaken the spirituality of our own minds, than to
generate a holy disposition in theirs. In U.3 should be verified
the prophecy of Balaam, " Israel shall dwell alone, and shall
not be reckoned among the nationsg."]
2. To make an open profession of our attachment
to Christ-
[The godly, in the antediluvian world, called themselves
Children of God, as distinct from those who were only children
of men : and it was foretold that a similar distinction should
obtain among the followers of Christh, If in one instance
Peter failed in acknowledging his Lord, on other occasions he
witnessed a good confession, and manfully withstood the
threatenings of his enemies i, It may be thought perhaps,
that, because Christianity is the established religion of the
land, there is no occasion for such boldness now: but the sons
of Cain and of Ishmael are yet amongst us k : there are in
every place those who deride all vital godliness: and it requires
almost as much fortitude to withstand their sneers and con-
tempt, as it does to brave more cruel persecutions. There is
the same necessity for us to " our and follow
Christ," as there was for the pr1m1tive Chr1stmns : and the
a John xvi!. 16. b James iv. 4.
:l 1 P t 9 e Phil. ii. 15,
e . 11.
g Numb. xxiii. 9. h Isai. xliv. 5.
k Jude 11. Gal. iv. 23, 29.
c 2 Cor. vi. 14-18.
f 1 Cor. xv. 33.
i Acts iv. 8, 10, 19, 20.
GENESIS, IV. f26.
[10.
command given to them to "be faithful unto death," is equally
to be regarded by us: for the same conduct will be observed
by the Judge towards men of every age and nation ; " he will
confess those before his Father who have confessed him in the
world," and " deny before his Father those who have denied,"
or been ashamed of him
1
.]
But the text instructs us also,
II. In what manner we should worship him-
We cannot doubt but that Adam and his pious
offspring maintained the worship of God both in
their families and their closets : but till the human
race were considerably multiplied, there was no occa-
sion for what may be called public worship. But
when the families became so numerous that they
were obliged to separate, then it was necessary to
call them together at stated times and seasons, that,
by forming different congregations, they might all
receive instruction at once, and keep up in their
minds an habitual reverence for God.
The necessity for public ordinances is obvious;
and the benefit arising from them is incalculable.
1. They preserve the knowledge of God in the
world-
[There is reason to fear, that if there were no public ordi-
nances of religion, the very name of God would be soon for-
gotten. Notwithstanding the establishment of such institutions,
the generality are " perishing for lack of knowledge:" dark-
ness has overspread the land, even a darkness that may be seen
and felt m. But there is some light shining in the world; and
that is diffused almost exclusively by the public ministry of the
word. Occasionally, God is pleased to instruct men by his
word and Spirit, without the intervention of human agents:
but, as he has set apart an order of men for the express pur-
pose of propagating his truth, so he delights to honour them
as his instruments to convey his blessings to the world n,
Doubtless he vouchsafes his blessing to those who read and
pray in secret, provided they reverence, as far as their circum-
stances admit, his public institutions : but never did he, from
the foundation of the world, impart his blessing to those who
1 Matt. x. 32, 33. Mark viii. 38.
m Exod. x. 21. with Isai. ix. 2.
n Compare Zech. iv. 11 -14. and 2 Cor. iv. 7. with Acts vili.
26-39. and x. 9-H.
1 0.] INSTITUTION OF PUBLIC WORSIUP. 05
continued to live in an avowed contempt of his :
o : " he loveth the gates of Zion more than all the dweU2
mgs of J aco b o. "]
2. They are the means of perfecting his work in
his people's hearts-
. [G?d. has told us that this was a very principal end for
his ordammg men to preach the GospelP; but it is by means
of the public ordinances chiefly that Ministers eau address the
people : and consequently the ordinances themselves are the
means by which God accomplishes his end. We have said
before, that God will also reveal himself to his people in
secret : and it sometimes happens that their communion with
him in private is more sweet and intimate than in the public
assembly: but may we not ask, on the other hand, whether,
when the heart has been cold and formal in the closet, it has
not often been warmed and animated in the church? And is
not much of the enjoyment experienced in secret, the result
of instructions administered in the public ordinances? In the
one they gather the food; in the other they ruminate and
chew the cud: but the pleasure and nourishment derived to
their souls must be acknowledged, in part at least, as origi-
nating in their public duties. To these has God promised his
peculiar blessing q; and therefore we should " reverence his
sanctuary," and join with one consent in a public surrender of
ourselves to God r.J
ADDRESS,
1. Those who have others under their control-
[Parents, and Masters, you are responsible to God for the
exercise of your power and influence. Will then, either
by precept or example, encourage a confonmty to the world,
or a disregard of the worship of your God ? 0 " destroy not
their souls, for whom Christ died ! " Employ your authority
for God: and, whatever opposition you may meet with in the
world, learn to say with Joshua, "As for me and my house,
we will serve the Lords."]
2. Those who are acting for themselves-
[If you have "chosen the good part," be careful that it
" be not taken away from you," either through the love of this
world or through the fear of man. Be steadfast, and "endure
unto the end, that you may be at last.': If you lose you_r
life for Christ's sake, you shall find It unto life eternal. But If
o Ps: lxxxvii. 2. P Eph. iv. 11--15.
q Exod. xx. 24. Matt. xxviii. 20.
r Sec Zeph. iii. 9. Zech. viii. 20-22. s Josh. xxiv. 15.
56 GENESIS, V. ~ 4
[11.
you arc " walking in the broad road," think whither it leads:
and begin to serve your God in this world, that you may be
honoured by him in the world to comet.]
t John xii. 26.
XI.
ENOCH's WALKING WITH GOD.
Gen. v. ~ 4 And Enoch walked w i t l ~ God: and he was not;
for God took him.
THE cares of a family are by no means incom-
patible with a life of devotedness to God. The man
distinguished for his piety above all others in the
antediluvian world, had a very numerous offspringa,
to whom doubtless he paid every attention in his
power : yet he was not impeded in his spiritual
course ; but found time to serve his God, as much
as if he had been free from all concern about this
present world.
We shall consider,
I. His conduct-
We are told, he " walked with God." Now
H walking with God" implies,
1. Agreement-
[Enoch, as a fallen creature, was once alienated from God,
iike others b, and, during his unconverted state, was full of
enmity against him both in heart and life c ; " walking after
the flesh,".according to the course ofthisworld, and altogether
contrary to God d, But now he was reconciled to God through
faith in Christ e - --And was brought by this means to
an agreement with hiin. both in mind and will.
a His eldest son, Methnselah, was born to him at the age of sixty-
five; after which he continued for the space of three hundred years
. to beget sons and daughters. ver. 21-23.
b Eph. iv. 18. c Rom. vili. 7. Col. i. 21.
d Rom. viii. 1. Eph. ii. 2. Lev. xxvi. 27, 28.
e It is said in Heb. xi. 5. that Enoch was "translated by faith:;,
and though that faith might have more immediate respect to some
promise given him relative to his translation, yet we can scarcely con-
ceive but that it had a further respect to the promised Messiah. And
this idea is greatly strengthened by the account St. Jude gives of his
11.]
' . ' . .
ENOCH S WALKING Wl'l'll GOD. f.A.7
Thus must all us obtain reconciliation with God through
blood ?f. Christ, b.efore we can this eminent
samt; for 1t 1s not possible for "two to walk together except
they be agreed f.'']
2. Familiarity-
[Friends who associate much together, contract a fami-
liarity with each other: they open to each other their sorrows
and their joys: they consult each other in their difficulties;
and maintain with the greatest freedom a mutual intercourse.
Thus did Enoch with his God. He considered God as his
friend: he had familiar access to him at all times : he opened
to him all his wants, all his fears, all his trials : he did nothing
.first asking counsel of his friend, and engaging his
assistance.
Nor was this an honour peculiar to him: it is the duty and
the privilege of all the saints: we may go and knock at the
door of our :H'riend, and he will always open unto us g : we
may have access to him with boldness and w-ith confidence,
even in his most private apartments h: we may ask what we
will of him, and he will do it for us i. He, on the other hand,
will come and knock at our door ; and will come in and sup
with us k: he will communicate to us his secrets
1
; and will in
ten thousand ways manifest himself unto us as he does not
unto the world m.]
3. Affection-
[Affection is the very essence of friendship : mere agree-
ment or familiarity are of little value without it: where this
does not exist, the intercourse cannot be such as is implied in
walking with God. Enoch loved his God, if I may so speak,
with all his heart, and mind, and soul, and strength: God
would never have given him a special testimony of his appro-
bation, if his heart had been destitute of the sacred flame of
love. He went forth to meet his God, as Adam was wont to
clo in his state of innocence: he looked forward with joy to
the seasons when he should again renew his fellowship with
him : he studied to avoid every thing that might in any respect
grieve him; and made it the great object of his life to do what
was pleasing in his sight.
It is in this way that we also are to walk with God : we
foretelling the very manner of the future judgment (ver. 14, 15.):
for if he prophesied of Christ's second coming, doubtless he was not
ignorant of his first advent.
r A ... 3
mos m ..
h James iv. 8. Eph. iii. 12.
i John xv. 7.
I Ps. xxv. 14.
g Matt. vii. 7, 8.
Heb. x. 19.
k Rev. ill. 20. John xiv. 23.
m John xiv. 21, 22.
58 GENESIS, V. B4.
[11.
must commune with him not by constraint, but willingly and
of a ready mind n. We must delight ourselves in him
0
His
loving-kindness must be better to us than life itselfP: and it
must be as marrow and fatness to us to serve and honour
him. q]
How acceptable to God this conduct was, we may
learn from,
11. The reward with which God honoured him-
The manifestations of God's presence and favour
which he continually enjoyed, were a rich recom-
pence for any self-denial which he exercised, or any
exertions which he used, to please his God. But,
besides all these, God,
1. Exempted him from death, the common lot of
all men-
[ All, the righteous as well as the wicked, must pay the
penalty of death, which has been entailed on them by the sin
of Adam, and been richly merited by their own personal trans-
gressions. But God has been pleased to exempt from it one
in the old world, and one in the newr. This testimony of his
approbation God vouchsafed to Enoch. He was a bold and
faithful witness for God, and doubtless incensed many against
him s - - - And God took him from a persecuting and
ungodly world, who probably enough were seeking to destroy
him on account of his pungent admonitionst, He took him
in the prime of life, without any previous pain or sickness.
To some indeed it might appear a calamity .to be taken away,
in the midst of his useful labours, and while his family were
still looking up to him for instruction and support : but he
thought it "far better to depart and to be with Christ," than
to prolong his days in the midst of a tempting and ungodly
world: and God gave him the desire of his heart.
We, however diligent in walking with God, cannot hope to
participate in such a reward as this. But death shall be dis-
armed of its sting, so that it shall be to us rather an object of
desire, than of fear and terroru: and while the most stout-
hearted sinner in the universe trembles at its approach, we
n 1 J ohri. i. 3.
q Ps. lxiii. 5.
s Jude 14, 15.
o Ps. xxxvii. 4. P Ps. lxili. 3.
r Compare 2 Kings ii. 11. with the text.
t In Heb. xi. 5. before cited, it is said "he was not found."
This may refer to some search made by .his friends (see 2 Kings ii.l6.)
or rather by his enemies, (see 1 Kings xviii. 10.)
u 2 Cor. v. 4.
11.] ENOCH's WALKING WITH GO:O. 4)9
shall be enabled .not only to. meet it with serenity and
posure, but to trmmph over It as a vanquished enemy. x] :
2. Exalted him both in body an9. in soul to a
more immediate enjoyment of his presence-
[While Enoch was in the body, he could not endure the
full splendour of the divine. glory Y: could only behold his
God through the dark medium of fruth z, or, at most be per-
mitted to "see his back parts a." But God transl;ted him
both in body and soul, to the highest heavens ; making
thereby not only an eminent type of Christ's ascension, but an
earnest and pledge to us, that our bodies shall hereafter be
raised to a participation of the happiness, which our glorified
souls shall enjoy at the instant of their departure from the
body. To what extent the blessedness of every individual will
be advanced by the re-union of the soul and body, it is not
possible to say: but it is reasonable to suppose, that that which
consummates our reward, will greatly enhance our felicity ..
This, however, Enoch had not to wait for; he received his full
reward at once; and was thereby distinguished from all those
disembodied spirits, which, though perfected in glory, waited
for their complete happiness till the day of judgment. The
happiness of Enoch in communing with God on was
doubtless exceeding great: but when he arrived at the ful1
fruition of the divine glory, his blessedness as far exceeded all
that he had before experienced, as the early dawn is surpassed
by the meridian light.
It need not, however, be any matter of regret to us, that we
are not to expect this reward; since, on our dismission from
the body, we shall instantly be in Paradise; and at the day of
resurrection, we shall have our bodies raised to a participation
of our bliss.]
3. Made him a most distinguished monument to
the whole world, of the love he bears to those who
seek communion with him-
[We know but little of the state of those who are gone
into the invisible world, though we believe, from the word of
God, that they are completely happy. But here is an evidence
to our very senses, that none shall.be suffered t.o "seek;
face in vain." Who, after beholding such an mterpos1tlon of
the Deity, such an honour conferred on a "man of like passions
with ourselves," can doubt one moment of the acceptance
which all shall find, who serve their God in sincerity and
truth b?
x 1 Cor. xv. 55.
a Exod. xxxiii. 23.
Y 1 Tim. vi. 16.
u Isui. lxiv. 5.
z 1 Cor. xili. 12
GENESIS, VI. 3.
[12.
In tins view then we may consider his reward as an earnest
of ours. We shall not be left without many expressions of
God's love even in this world, if we endeavour to walk closely
with him. But, whether our present state be more or less
joyous, we are sure that in the eternal world we shall not lose
our reward. We need only to consider the exalted condition
of this distinguished saint and we may see in him the blessed
ness 1eserved for us. J
INFER,
I. What an honourable character is the Christian .
[We consider those as honourable who associate with
great men on earth: but the Christian has hlgher company
than earthly monarchs; he walks with God hlmself; and God
is not ashamed to call mm his friend" In some sense, the
Christian is already translated into God's kingdom d, and ad-
mitted into the heavenly Zion, and joined to the society of
glorified saints and angelse.
Let every one then walk worthy of tills high calling; and,
in a dignified contempt of all inferior objects, endeavour to
attain tills sublime privilege in its hlghest perfection.]
2. What a lzappy character is the Christian !
[His singularity may bring upon hlm much odium and
persecution. But what need he to regard the frowns of men,
who enjoys fellowship with God? One smile from ills almighty
Friend is sufficient to counterbalance all the indignities that
can possibly be cast upon him. Yet, after all, ills happiness
in this world is but as the drop before the shower. When he
has filled up the measure of his obedience, God takes him to
himself; a band of angels are sent to bear ills spirit to the
regions of the blest. It must not be said of the Christian,
" He dies;" but merely, that " God translates hlm" from a
world of sin and misery, to a world of blessedness and glory.
"Such honour have all ills saints;" God grant it m'ay be ours
for ever and ever! Amen.]
c Heb. xi. 16.
d Col. i. 13.
James ii. 23. John xv. 15.
e Heb. xii. 22, 23.
XII.
STRIVINGS OF THE SPJRIT.
Gen. v.i . 3. And the Lord said, My Spirit shaU not always
strive with man.
MAN, at first, was created in the image of his
God: but when he fell, he begat children in his own
12.] STRIVINGS OF THE SPIRIT. 61
0llen His !ery first-born became a murderer.
his posterity, however, were pious: but they,
not bemg careful to connect themselves with those
wh? feared God! drawn aside from religion by
their Wives, msomuch that, in eight or nine
generatiOns, " all flesh had corrupted their way ,.
and it repented " God that he had made man a." in
consequence of this, God determined to destroy the
whole earth. But yet, being full of mercy, he would
not proceed to this extremity without giving to man
space for repentance. Accordingly, he commanded
N oah to preach to them ; and to declare, that in the
space of 120 years the threatened judgments should
be inflicted, if the people did not avert those judg-
ments by their penitence. During that period his
Holy Spirit should continue to strive with them-
but no longer : for " he should not always strive
with man, who was now become altogether flesh,"
and carnal ; and who, if he did not repent in the
ti!lle allotted him, should be left to reap the. bitter
fruit of his own ways.
' That this warning may have a salutary effect on
us, I will endeavour to shew,
I. That the Spirit of God, if long resisted, will cease
to strive with us.
Certain it is, that the Spirit of God does strive
with unregenerate men- .
[He strove with the whole antediluvian world, by the
ministry of N oah : for " by the Spirit did that holy man
preach, during the whole period whilst the ark was preparing,
even to the spirits which for their disobedience were con-
demned, and shut up in the prison" reserved for all impenitent
transgressors b. "To nation o[ Israel, also, did _the
Holy Spirit for ages testify, m and lus Prophe.ts, notwith-
standing they dealt proudly, and Withdrew their shoulder,
and hardened their neck, and would not hearc." With us
also does he strive, both by the ministry of his word, and by
his own immediate agency on the hearts of men. For, what
is conscience, but God's vicegerent in the soul? By that,
God speaks to us; warning, and inviting us from to
a Gen. vi, 6, 7, 12.
b 1 Pe.t. iii. 19, 20. c Neh. ix. 29, 30.
..
GENESIS, VI. 3. [12.
time, if by any means we may be induced to repent and turn
unto him. Let any one only look back upon his past life;
and he shall find that there have been some periods when he
has felt a conviction upon his mind that it was his duty, and
would be his happiness, to seek after God, and obtain, whilst
yet he might, the remission of his sins.]
But we resist his sacred motions-
[To whom amongst us may not those words of Stephen
be applied, (if not in reference to the present moment, yet
certainly in reference to some period of our lives,) " Ye stiff-'
necked, and uncircumcised in heart and ears, ye do always
resist the Holy Ghost: as your fathers did, so also do ye d."
We may not, indeed, have set ourselves in such hostility to
the truth as they did; but have we been more practically
obedient than t h y ~ Have we obeyed the voice of the Lord
our God, calling us to repentance, and to a dedication of our
whole selves to h i m ~ Alas! there has been the same stoutness
of heart in us, as in persons of a more profane character ;
many of whom, perhaps, have " said, I will not, but afterwards
have repented, and went" into their Lord's vineyard; whilst
we, perhaps, have said, " I go, Sir," but have been as far from
executing our acknowledged duty as ever e. J
And will the Spirit always continue to strive
with us?
[No : we are assured he will not. We know that his
motions may be resisted, till they are altogether "quenched f,"
And in many instances has he been driven away by the obsti-
nacy of those with whom he had striven. Of S.aul we are told,
that " the Spirit of the Lord departed from Saul; and an evil
spirit from the Lord troubled him g." And it was not without
reason that David prayed, " Cast me not away from thy pre-
sence! and take not thy Holy Spirit from meh!" When God
saw his ancient people incurably addicted to idolatry, He said,
"Ephraim is joined to idols: let him alonei," And what else
can we expect, if we continue obstinate in our sins? The
doom of Israel must of necessity be ours. Of them it is said,
" They rebelled and vexed his Holy Spirit; therefore he was
turned to be their enemy, and fought against them k :" and we
verily can expect no other, than that He, whose solicitations
we refused to follow, as a Friend, shall send forth his vindic-
tive judgments against us, as an Enemy.]
Let me then proceed to shew, .
d Acts vii. 51.
g 1 Sam. xvi. 14.
k I sai. lxiii. 1 0.
e Matt. xxi. 28--30.
h Ps. li. 11.
f 1 Thess. v. 19.
i Hos. iv. 1 '7.
}2.J STRIVINGS OF THE SPIRIT. 68
11. What is the state . of a soul thus abandoned b
the Lord. y
Truly its condition is most pitiable. God has
said, " Woe unto them, when I depart from them
1
:"
and verily it will be a woeful day for any one of us
if God should ever abandon us to ourselves ! for
deserted soul is from that moment given up yes,
and given up for ever, '
1. To delusion-
[It is surprising what delusions an abandoned sinner will
heart: " I shall have peace, though I walk in
the rmagmat10ns of my heart to add drunkenness to thirst,
and sin to sin m," Refuges of lies he shall have in plenty, to
administer to his composure : ' There is no future state : death
is but an eternal sleep : or, at all events, God is too merciful
to inflict punishment in a future state: or, at any rate, the
punishment cannot be eternal. As for the Holy Scriptures,
perhaps they are only the writings of fallible men, like our-
selves: or, at best, they are so highly figurative, that you can-
not depend upon them.' Thus men take refuge in infidelity,
that so they may rid themselves of records, which, if credited,
would be subversive of their peace. And to these delusions
God will give them up ; as he has said: " They have chosen
their own ways, and their soul delighteth in their abomina-
tions : I also will choose their delusions, and will bring their
fears upon them n,'' In the New Testament, this judgment is
yet more emphatically denounced: "They (the Antichristian
powers) received not the love of the truth, that they might be
saved," says St. Paul: "and for this cause, God shall send
them strong delusion, that they should believe a lie ; that they
all might be damned who believed not the truth, but had
pleasure in unrighteousness
0
." Oh, terrible judgment !-and
the more tenible, because they who are subjected to it have
no conception that they are lying under it: but it will be the
assured portion of all with whom the Spirit of God has ceased
to strive.]
2. To bondage-
[To the power of their own lusts will they be given up,
so that Satan shall lead them captive at his will. How awful
is that declaration of Solomon, " His own iniquities shall take
the wicked himself; and he shall holden with the cords of
his own sins P !" Yet this must be the fate of all who constrain
1
0
2 Thess. ii. 10-12.
m Deut. xxix. 19.
P Prov. v. 22.
n Isai. lxvi. 3, 4.
GENESIS, VI. 3. [12.
the Holy Spirit to depart from them. If men " will despise
and reject all the counsel of the Lord, they will assuredly be
left to eat the fruit. of their own ways, and be filled with their
own devices." It was so with the Heathen, "who liked not
to retain God in their knowledge : he gave them over to a
reprobate mind q,'' It was so, also, with the Israelites: " My
people would not hearken to my voice, and Israel would none
of me: so I gave them up unto their own hearts' lust; and
they walked in their own counselsr." What more common
than to see this very judgment inflicted before our eyes? The
infidel, the drunkard, the whoremonger, the thief, the covet-
ous man, the profane swearer, what slaves do they become to
their respective habits! These shew us the very truth that
I am insisting on; and declare, with one voice, that the
Ethiopian may as well change his skin or the leopard his
spots, as they renounce the habits to which they have been
given over by their God. J
3. To obduracy-
[Pharaoh, for his obstinacy, was given up to a state of
hardness that is scarcely to be credited. And how many, in
every age, when forsaken by the Lord, have had " their con-
sciences seared as with a hot iron," and become altogether
" past feeling !" Behold the scoffer, who pours contempt on
all religion, and, with daring impiety, cries, " Where is the
promise of God's coming to judgment? for since the fathers
fell asleep, all things continue as they were from the begin-
ning of the creation t." If reproved for their impiety; they
will in effect say, "Who is Lord over usn?" "We know
not the Lord; neither will we obey his voice x." Even in
death itself, they often evince the very same hardness, and
shew how entirely they are given over by the Lord. Their
friends around them are ready to say, "They died like
lambs:"-and so indeed they did, even like brute beasts that
have no understanding, having no conception of the state
which awaits them at their departure hence. A terrible
judgment this is! and a certain prelude,]
4. To ruin!-
[There is a time wherein God may be found, by every
living man : but that season may be passed ; . and a time
arrive, when he will no more be foundY, and when all God's
offered mercies shall be for ever withheld. Such a period had
actually arrived to the Jewish nation, when they crucified the
q Rom. i. 28.
s Eph. iv. 19. 1 Tim. iv. 2.
:x Exod. v. 2.
r Ps. lxxxi. 11, 12.
t 2 Pet. iii. 4. u P " 4
s. xn.
Y Isai. lv. 6,
}2.] STRIVINGS OF THE SPIRIT. '65
Lord of glo.ry. Our blessed Saviour, previous to his death,
took up this lamentation over them: "0 Jerusalem; JerU.-
salem, thou that killest the prophets, and stonest them who
sent unto thee, how often would I have gathered thy
children together, even as a hen gathereth her chickens l.llder
her wings, but ye would not ! Behold, your house is left unto
you dcsolatez !" "Oh that thou hadst known even thou at
least in this thy day, the things which belong thy
but now they are hid from thine eyes
3
." Thus, it is to be
feared, there may be, even amongst ourselves, some with whom
God will strive no longer : they have so long trifled with. the
means of grace, and been unprofitable under all the culture
that has been bestowed upon them, that they shall be hence-
forth left only to be gathered, in due season, as fuel for the
fire b. What an awful thought, To be left only to " fill up the
measure of their iniquities," and to" treasure up wrath against
the day of wrath c !" Better were it for. a man that he had never
been born, than that ever he should live for such an end as
that ! But sucli is the state of the deserted soul: and at the
appointed hour, "wrath will come upon him to the uttermost."]
ADDRESS,
1. Those who are yet withstanding the motions of
the Holy Spirit-
[Little do you think how greatly you offend your God,
or what misery you are entailing on your own souls. But let
me ask, Is there one amongst you that does not look back
upon his past rebellion with regret? Is there one who is not
persuaded in his mind, that he would have been a far happier
man, if he had obeyed the voice of the Lord, and followed,
instead of resisting, the dictates of his conscience? How long,
then, will ye continue this rebellious course? Shall not the de-
claration in my text affect you ? Shall not even the possibility
of your day of grace having come to an end, appal you ? Do
but think how much you have at stake - - .- and how
short is the time which you have to seek the thmgs belong-
ing to your peace. ---I pray you, Arise, ere it be t?o late,
and cry unto your God, "if God peradventure may give you
and you may be recovered out the o.f
devil, by whom you have been taken captive at his will !
"To-day, while it is called to-day, harden n?t as
in the provocation, as in the day of temptatiOn m the wilder-
ness ; lest you provoke God to swear, in his wrath, that you
shall never enter into his rest e."]
z Matt. xxiii. 37, 38.
p R .. "'
, om. n. oJ.
VOL. J.
a Luke xix. 42.
d 2 Tjm H. 25, 26.
F
o Heb. vi. 7, 8.
e Ps. xcv. 7-11

00 GENESIS, VI. 5. [13.
2. Those who through grace have obeyed his
blessed will-
[Truly this is of the Lord, who alone has "made you
willingf," and has thus caused you to "differ from those
around you g."--- Be thankful for this distinguishing
grace ; but remember that you still need his gracious in-
fluences as much as ever. There is not any part of the divine
life that can be carried on within you but by the operation of
the Holy Spirit. He must be within you "a Spirit of wisdom
and understanding, a Spirit of counsel and of might, a Spirit
of knowledge and of the fear of the Lord, and must make you
of quick understanding in the fear of the Lordh." Seek him,
then, for all these gracious ends : and be careful that you
"do not grieve him," by any sinful disposition, or any secret
neglecti, It is by him that you are to be" sealed unto the
day of redemption k," and. by him that you are to be " ren-
dered meet for your heavenly inheritance." To him, there-
fore, " I commend you, and to the word of his grace, which is
able to build you up, and to give you an inheritance among
all them that are sanctified
1
."]
f Ps. ex. 3.
i. Eph. :iv . 30.
g 1 Cor. iv. 7.
k Eph. iv. 30.
XIII.
h Isai. xi. 2, 3.
I Acts xx. 32.
EXTENT OF MAN'S WICKEDNESS.
Gen. vi. 5. God saw that the wickedness of man was great
in the earth, and that every imagination of the thoughts of
his heart was only evil continually.
THE extent of mans wickedness is far greater
than the generality of mankind have any conceptiQn
of. Whilst a person's words and actions are inoffen-
sive before men, he is supposed to conduct himself
acceptably to God. And even when his words and
actio?s are is judged as having
notlimg wrong m his mtent10ns, and as possessing,
on the whole, a good heart. But God looks chiefly
at the heart, which is the fountain from whence
every is evil proceeds a: and his testimony
respectmg It Is, that u the heart," not of this or that
a :M:att. vii. 21-23.
}3.] EXTENT OF 67
more offender, but of every by nlJ..-
decmtful above all things and desperately
Wicked. In the passage before us, God assigns his
reason for destroying the whole world by an uni-
versal deluge. And that we may be suitably affected
by it, I shall set before you,
I. The testimony of God respecting man- ...
He speaks more immediately respecting the ante-
diluvian world-
[ In general, the wickedness of man was great in the ea1th.
No doubt, every species of wickedness was committed, in the
most shameless manner. But, more particularly, "the hearts"
of men were evil ; H the thoughts" of their hearts were evil
"the imaginations" of the thoughts were evil, and this
without exception, without mixture, without intermission; for
every imagination was evil, and " only" evil, and that " con-
tinv,ally." W11at an awful statement is here!
But how could this be ascertained ? Wbo could be com-
petent to judge of this? and on what authority is this de-
clared? I answer, It is the declaration of God, who can
discern all things ; for " all things are naked and opened be-
fore him b ;" and he himself says, " I know the things thatcome
into your mind, every one of them c." .And, as he knows
every thing, so he is able to estimate the quality of every
thing ; for " he weigheth the spirits d." And this is his tes-
timony, after a thorough inspection of every human being.]
But the same must be spoken of man at this day-
[God himself repeats the same testimony, in relation to
those who survived the deluge, and of all their descendants e.
And it is as true of us, as it was of them. In proof of this,
I will appeal to your own observation and experience. What,
from observation, would you yourselves say was the state of
the world around you ? Do you not see that evil of every
kind obtains to a vast extent; and that piety, except in some
very narrow circles of persons whom the world regards as weak
enthusiasts, is altogether banished; insomuch that you may
mix in society for months and years, and yet never once hear
them speak with admiration and gratitude respecting all the
wonders of Redeeming Love ? Of what passes in the hearts of
others you are not able to judge ; and therefore, in relation
to that, I appeal to every man's own experience. has
been the state of your hearts? As to your words and actiOns,
I will suppose them to have been correct: but your "hearts,"
b Heb. iv. 13.
c Ezek. xi. 5. d Prov. xvi. 2.
e Gen. viii. 21.
F2
()8
GENESIS, VI. 5.
[13.
your "thoughts," " the imaginations of your thoughts," what
report must you give of them ? Have they been all correct ?
or, could you bear that man should see them as God has seen
them ? The proud, the envious, the uncharitable, the angry,
the vindictive, the impure thoughts, say, (whether carried into
effect or not) have they not sprung up within your hearts as
their proper soil, and so occupied the ground, that no holy
fruits would grow unto perfection ? If occasionally a transient
thought of good has arisen, how coldly has it been entertained,
how feebly has it operated, how soon has it been lost! And,
at all events, if compared with what the Law requires, and
what God and his Christ deserve at your hands, tell me whe-
ther it do not fall so short of your duty, that you cannot ven-
ture to call it good, but only evil of a less malignflnt kind?
Know ye then, all of you, that this is your real state before
God: and now learn,]
11. What effect it should produce upon you-
Certainly this view of our state, and especially as
~ t t e s t e by the heart-searching God, should produce
Ill US,
1. Humiliation-
[Even on a review of our words and actions, I am con-
vinced there is not any one of us who has not reason to be
ashamed, especially if those words and actions be tried by the
standard of God's holy Law. But who amongst us could bear
to have all his thoughts inspected and disclosed? Who would
not blush, and be confounded before God and man, if his
heart were exposed to public view, so that every imagination
of every thought of it should be disclosed? Yet God beholds
it all ; and has as perfect a recollection of all that has passed
through our minds from our earliest infancy to this present
moment, as if it had passed not an hour ago. What then
becomes us, but the deepest humiliation? In truth, our reli-
gious thoughts, when compared with what they ought to have
been in number and intensity, are no less a ground of humi-
liation, than those which have sprung from a more impure
source; since they prove, indisputably, how defective are our
conceptions of God's excellency, and how faint our sense of
the Redeemer's love. I call on you then, every one of you,
my brethren, to " lathe yourselves for your abominations,"
and to "abhor yourselves," as Isaiah did, and as holy Job
did, "in dust and ashesf."l
2. Gratitude- -
[We have often told you, that God has sent to us a
Saviour, even his only dear Son; and that through Him all
fl .. .: dJb 1"
sm. v1. a. an o x n. 6.
13.] EXTENT OF MAN's WICKED'NE.SS. . 'f}Q
our how g:eat they .may have been, shall be
forgiven. But methmks, this IS only " a cunningly-devised
fable:" for, how can it be supposed, that God should ever
have shewn such mercy, and manifested such love, towards
such vile creatures as we? But, brethren, however incredible
it may appear, it is true, even the very truth of God. Not-
withstanding all you have done amiss, " God is not willing
that any of you should perish, but that all should come to
repentance and live." Yes, brethren, he has laid all your
iniquities on his only-begotten Son; who, agreeably to the
Father's will, has expiated them by his own blood, and will
take them away from your souls for ever. Tell me, then,
whether gratitude do not well become you? Tell me, whe-
ther there should be any bounds to your gratitude? What,
think you, would the fallen angels feel, if such mercy were
shewn to them? And what are millions of the redeemed now
feeling before the throne? Oh, let your souls be penetrated
with a measure of their love, and your songs of praise abound
day and night, even as theirs.]
3. Fear-
[Though your hearts may have been renewed by divine
grace, you are renewed, brethren, only in part: you have still
the flesh within you, as well as the Spirit; and you carry about
with you still " a body of sin and death," from which, to your
dying hour, you will need to be delivered. In fact, your whole
life must be " a putting-off of the old man, and a putting-on
of the new." I need not tell you what precautions people
take, when they carry a light in the midst of combustibles,
which, if ignited, will spread destruction all around. Know,
that ye carry such combustibles about you, wherever you go;
and you know not how soon you may come in contact with
somewhat that may cause a desperate explosion. You all
know how David fell, in an unguarded moment; and what a
dreadful tissue of evil was produced by one. sinful imagination.
Know ye, then, what corrupt creatures ye are: be sensible of
your proneness to commit even the vilest abominations: and
pray, day and night, to God, to " hold up your goings in his
ways, that your footsteps slip not .. " was from
rience that Peter spoke, when he srud, ' Be sober, be VIgilant;
for your adversary, the devil, goeth as a lion,
seeking whom he may devour: whom resist, steadfast m the
faith g,'' He had indulged self-confidence, and had slept when
he should have watched: and hence arose his fall, which speaks
loudly to every one of us. " Be ye, then, not high-minded;
but fear:" and " what I say unto one, I say unto all, Watch."]
g 1 Pet. v. 8,
70
GENESIS, VI. 6, 7.
[14.
XIV.
GOD's DETERMINATION TO DESTROY MAN,
Gen. vi. 6, 7. And it repented the Lord that he had made
man on the earth, and it grieved him at his heart. And
the Lord said, I will destroy man, whom I have created,
from the face of the earth.
THE evil of sin is visible wherever we turn our
eyes. Not only . has a manifest deterioration taken
place in the intellectual and moral qualities of man,
but the material world itself, together with all the
brute creation, bears marks of God's displeasure, and
of the curse inflicted on account of sin. The spring
with all its vivifying powers, or the autumn with all
its profusion of matured fruits, does not more sur-
pass the desolate appearances of winter, than the
earth at its first formation did the state to which it
is now reduced. It was the garden of the Lord,
replete with beauty, and productive of nothing which
did not minister to the comfort of its inhabitants :
but it is become a waste howling wilderness, infected
with plagues, agitated with storms, and fruitful in
occasions of sorrow. Whether any additional curse
was inflicted on it at the time of the deluge, we can-
not say: but the shortening of man's life from eight
or nine hundred years to less than one tenth uf that
period, seems to indicate, that both the frame of our
bodies, and every thing that contributes to their
support, have undergone a further change, and "be-
come subject to vanity" in a yet greater degree, than
they were before the deluge. However this may be,
it is certain that, of all the judgments with which
God has ever visited his rebellious creatures, the
deluge was the most tremendous. All other expres-
sions of God's anger have been limited to a few
individuals, or cities, or nations ; but this extended
over the face of the whole earth.
That we may view aright this awful dispensation
let us consider, '
I. The state of the antediluvian world-
14.] GOD's DETERMINATION TO DESTROY MAN. .71
. The of mankin.d had been advancin
With .rapid stndes fro!ll the time that Adam fell,
the time spoken of Ill our text. Their state was
characterized by
1. General supineness--
[ Our blessed informs ';IS, _that" in the days before
they _were eatmg and drinkmg, marrying and giving
m marnage, t1ll the day that Noah entered into the ark a."
By this he did not mean to condemn the use of those means
which God himself had appointed for the maintenance of life
and the preservation of our species, but to inform us that the
people were altogether addicted to carnal and indul-
gences, without paying any regard to their spiritual and
eternal interests. The great ends of life were quite forgotten
by them; and their only study was, how to dissipate care,
and spend their time in pleasure. J
2. Awful depravity-
(The expressions used in the preceding and following
context clearly shew, that wickedness of every kind was prac-
tised without restraint b. The law of God being disregarded,
and human laws not having been framed and executed as
they are amongst us, the strong and violent oppressed the
weak and peaceable ; and whatsoever any man's interest or
inclination prompted him to do, that he did without shame
or remorse. We may form some idea perhaps of the state
which then existed, from what still exists among uncivilized
nations, and amongst us also, when the restraints of human
laws are withdrawn c. J
3. Obstinate impenitence-
[For a hundred and twenty years did N oah continue to
warn that wicked generation d, By his practice also as well
as by his preaching, did he condemn them. Before their eyes
"he prepared (with vast expense and labour) an ark for the
preservation of his household e ;" giving them thereby a certain
pledge that the judgments should be on
the impenitent and unbehevmg: but they, no doubt, ndiculed
a Matt. xxiv. 37-39.
b ver. 5, 11, 12, 13. The words themselves are strong; but the
frequent repetition of them greatly increases their energy.
c How ready are men to embark their property and risk their
lives in privateering expeditions, when they can obtain a to
rob and plunder their unoffending neighbours! And how ternble
are the atrocities committed by victorious armies!
d 1 Pet. iii. 19, 20. e Heb. xi. 7.
GENESIS, VI. 6, 7. [14.
his precautions as absurd and visionary ; and the longer the
judgment was delayed, the more bold was their confidence,
.and the more bitter their derision r. Amongst us, the Gospel,
though generally, is not universally, despised : some are
brought to listen to its benign overtures: but to such a.
degree did the contemporaries of Noah harden themselves
against the gracious messages of Heaven, that in that whole
space of time there was not (as far as we know) one single
person awakened to a sense of his guilt and danger.]
Fearful indeed must have been their state, when
we consider,
II. The regret which it excited in the bosom of
Jehovah-
vV e must understand the language of the text, not
in a literal, but figurative sense-
[W e are not to suppose that God did not foresee what
would happen; for prescience is an essential perfection of His
nature: take away his foreknowledge, and you deny him to be
God. Nor must we suppose that his happiness was really in-
terrupted by what lw saw in his creatures; for he is as immu-
table in his happiness, as in his nature. The language of the
text is accommodated to our feeble apprehensions : it is taken
from what passes among men, when they are disappointed in
their expectations and endeavours. As a potter, finding that
a vessel which he has formed with the utmost care does not
answer the desired purpose, regrets his labour, and casts out
of his sight the worthless object with indignation and grief;
so God represents himself as " repenting that he had made
man, and as grieved at his heart" that he had bestowed upon
him so much labour in vain.]
Nevertheless the figure conveys to us much plain
and solid instruction-
[The same figure occurs in various other parts of holy
writ: sometimes it imports a change from anger to pityg, and
sometimes the reverseh. In the text, it is intended to inti-
mate, that God is not an unconcerned spectator of human
actions- --that he expects men to answer the end of their
creation, by seeking his glory and their own happiness--. - -
and that he will manifest against sin his heavy displeasure,
making all who practise it the objects of his fiery indigna
tion---. ]
f 2 Pet. ill. 3-6. g J onah iii. I 0.
h 1 Sam. xv. 11. It is used in both senses, and in connexion
with the foregoing illustration. Jer. xviii. 3-10. ,
.14.] GOD's DETERMINATION TO DESTROY MAN. 73 c
The feelirtgs of our Creator on account of m"'n's
apostasy are more plainly shewn by, . a. .
Ill. The resolution he adopted in consequence of it-
To destroy all the human race was indeed a terrible
resolve-
[W e can form little conception of the distress occasioned
habitable when once the. flood began to
nse above 1ts accustomed limits. Every contnvance would be
resorted to, and every eminence be made a refuge, in hopes
that the waters would subside, and that a premature death
might be avoided. When one place was covered, happy would
they feel themselves who could flee to some lofty mountain,
and carry with them provision for their support. But they
would soon find that they indulged a vain hope : a suspense,
more painful than death itself, would soon occupy their minds ;
and the waves, fast approaching, would at last terminate their
lives, which fear and terror had already half destroyed. It is
probable that many would seek admittance into the ark, and
cling to it, when every other refuge had failed. Many too
would, doubtless, betake themselves to prayer in the midst of
their distress: but the time of judgment was come; and mercy,
whether exercised or not in the eternal world, could not be
extended to them i, Children in vain solicited their parents'
aid ; in vain did the fond mother clasp them in her arms, or
the affrighted husband strive to succour his beloved wife: all,
in quick succession, were swept away; and neither man nor
beast (those only in the ark excepted) were permitted to sur-
vive the wreck of nature. J
But, however terrible this judgment was, it was
strictly just-
[The punishments inflicted by human governors, of ne-
cessity, involve the innocent with the guilty : the children
suffer through the misconduct of their parents; yet no one on
that account exclaims against the laws as unjust. Why then
should that be deemed unjust in the government of God which
is approved as in the governments n;en? God, who
is t]1e giver of life, and by alone .1t IS mamtamed, has a
right to take it away at any time, and m any manner that he
sees fit. Does any one arraign his providence, if numbers
both of men and children are carried off by a pestilence, or
overwhelmed in a storm? By what authority then do we
prescribe limits to God, and say unto him, " Hitherto shalt
thou go, and no further?" We might as well condemn the
i Thus it was with Saul, 1 Sam. xv. 25, 26.
74 GENESIS, VI. 6, 7.
[14.
Governor of the Universe for inflicting disease and death upon
one single infant, as arraign his justice for destroying many.
The lives of all are forfeited: and whether he take them away
after a longer or shorter period, or cut them off singly or at
once, he is still the same; " a God of truth and without
iniquity, just and right is he." The Judge of all the earth will
do right : and who are we that we should reply against him?
" Whoso reproveth God, let him answer it."]
INFER,
1. We are not at all the more safe for having many
on our side-
[No doubt, the antediluvians fortified themselves against
the warnings of Noah, by the consideration that they acted
only like those around them. They probably replied, as many
at this time do, ' If I perish, what must become of all the
world? And, Is God so unmerciful as to destroy the whole
world?' But the event shewed the folly of all such reason-
ings: and we should learn from it to expect safety in no other
way than in turning from all iniquity, and seeking refuge in
Christ Jesus.]
2. There will certainly be a day of future retri-
bution-
[From the judgment executed at the deluge it is manifest,
that God will punish sin: but from the indiscriminate manner
in which that punishment was inflicted, we may be assured,
that there shall be a day in which justice shall be more equi-
tably dispensed k, or, as it is called in Scripture, " a day of the
revelation of the righteous judgment of God." Then shall
every one receive according to his deeds, whether they be good
or evil : " the wicked shall go away into everlasting punish-
ment, but the righteous into life eternal." May God prepare
us all for that great and solemn day!]
3. It becomes us all to grieve and mourn for our
past sins-
[Have the sins of men caused God himself to " repent ana'
be grieved at his heart" that ever he formed man; and should
not our sins awaken sorrow and contrition in our hearts? 0
that we could but view them aright! 0 that we could mourn
over them, as it becomes us, and weep in dust and ashes!
Surely if we go on impenitent in our sins, the day will come,
when we shall repent that ever we were created; we shall wish
that we had died in our mother's womb ; we shall :find. that "it
would have been better for us if we had never been bom.'1
k 2 Pet, ii. 4, 5, 9.
15.] ' NOAH S OBEDIENCE,
'75
XV.
' NOAH S OBEDIENCE,
Gen. vi. 22. . ThJ:ts did Noah , according to all that God
commanded him, so did he.
NEVER, from the foundation of the world to this
hour, if we except the sacrifice which Christ made of
himself upon the cross for the sins of men, was there
such a demonstration of God's hatred of sin as that
which was given at the universal deluge. All flesh
having corrupted their way, God determined to ex-
ecute vengeance upon all, and to destroy from the
face of the earth every living thing. There was, how-
ever, one favoured servant, whom, together with his
family, .he was pleased to exempt from the general
judgment. N oah was a righteous man, and obtained
favour in his sight; and, by means prescribed to him
by God himself, he was preserved. Let us consider,
I. The obedience rendered by him-
It is not easy to form a just estimate of this-
[Let us contemplate the circumstances in which he was
placed. He was appointed " a preacher of righteousness,"
unto all who came within the reach of his ministrations: and
he was commanded to declare that God would overwhehn the
whole world with a deluge. Of such a judgment there was
no appearance whatever for the space of lQO years, during
the whole of which period he proclaimed its approach. If at
the beginning of his ministrations any were impressed with
fear, they soon were led to deride the menace; and to con-
clude, from the delay, that the threatened calamity should
never come upon them.
Let us next notice the means he was directed to use for the
preservation of God's chosen remnant. He was to build a
vessel of stupendous magnitude, capable of holding two of
every sort of animals that breathed, and of containing
provision for The expense and employed m
constructing this ark must been rmmense : and the
ridicule which it must have excited, year after year, must
have been almost beyond endurance.
Let us, lastly, observe his perseveranc? in use of th?se
means, till he had completed the w_ork asszg'!l:.ed. hzm. Nothing
could induce him to desist from his work, t1ll1t was perfected
in every part. Then he, with his whole family, entered into
76
GENESIS, VI. ~ ~ [15,
the ark, having first assigned to every living creature its place:
and then "God shut him in:" and on that very day the rain
descended, and the flood commenced, which speedily reached
above the highest mountains, and destroyed every living crea-
ture from the face of the earth.]
Verily this obedience was of a most exalted cha-
racter-
[It shewed how firmly he believed the divine testimony,
whilst yet there was not only no symptom of any such cala-
mity, but no conceivable mode by which the threatened jvdg-
ment could be inflicted. It shewed how much he stood in
awe of God; and how determined he was, whilst yet the
means of safety were within his reach, to avail himself of the
opportunity that was afforded him, lest he also should be
involved in the general ruin. It shewed, too, how boldly he
faced reproach, when cast upon him for executing the divine
commands. Had such a conduct been called for during the
space of a few days only, we should have been the less asto-
nished at it: but when it continued without intermission or
abatement for the space of 1 ~ 0 years, we cannot but reckon
it amongst the sublimest acts of obedience ever rendered unto
God by fallen man.]
But in perfect accordance with this, is,
11. The obedience required of us-
1. The danger to which we are exposed is similar-
[ God has declared that he will call the whole world into
judgment; and that in that day "the wicked shall be turned
into hell, and all the nations that forget God a." We see not,
indeed, any preparation for such a judgment ; and are ready
to think that it never can be executed. But God has_ de-
nounced it against the whole world ; and executed it shall be,
whether men will believe it or not. Multitudes who assisted
in building the ark, would not believe the declarations of God,
till the threatened judgments were inflicted : and so it is with
us. Multitudes laugh at the threatenings of God ; and will
continue to do so, till their day of grace shall have passed,
and the wrath of God shall fall upon them to the uttermost.]
2. The means provided for our escape are similar""'-
[God has provided an ark for us-even his only dear
Son ; an ark, into which all who believe shall be admitted,
but which will speedily be closed against the unbelieving
world. Many think it altogether absurd to. imagine that such
an ark is provided for us : they would prefer one of their own
a Ps. ix. 17.
15.] NOAH's OBEDIENCE,
77
and for their ?wn good works shall
the m!"'tenals. To by faith, and to look f{)r
sal':at10n faith .m him, Is their eyes an unsuitable
deVIce: and It Is derided accordingly, as an indication of
weakness and folly. But this, after all, will be found " the
wisdom of God," yea, and "the power of God unto salvation"
also to all them that embrace it.]
3. The distinction that will be made between the
believing and unbelieving world will also be similar-
. [Of those who believed the testimony of Noah, not one
perished: of those that disbelieved it, not one was saved.
And so it will be at the last day. Those who are "found in
Christ," will be monuments of God's sparing mercy; whilst
those who have neglected and despised him, will be monu-
ments of his righteous indignation for ever and ever.]
To dilate more, either on the original fact, or on its
typical adaptation to our circumstances., will not be
necessary : the whole taken together in one combined
view will be found, I apprehend, more instructive.
LEARN then, from the whole,
1. The office of faith-
[It was to his faith that N oah's conduct on this occasion
must be ascribed b. He did not reason on the subject that was
revealed to him. He did not say, How can such a deluge be
produced? or, How can it be supposed that a merciful God
should exercise such severity? or, How can it be hoped, that,
if all the rest of the world be destroyed, any vessel that I can
build will preserve me? It is probable that others argued
thus: but he believed, and acted upon, the divine testimony.
Now-it is precisely in that way that 'Ye must exercise faith in
the divine records. We are not to argue, How can it be, that
any should be punished with endless torments in hell? or, that
so great a part of mankind should be doomed to that fate? or,
that a simple faith in the L_ord Jesus Chr_ist be. suffi-
cient to deliver those, who Without such fa1th must mev1tably
perish? We are to give credit to the divine testimony; and
to assure ourselves, that whatever God has spoken shall surely
come to pass -that " he who believeth and is baptized, shall
be saved; and that he who believeth not, shall be damned."]
2. The necessity of fear-
[By this also was Noah actuate.d; and U?der the !n:fluence
of it he prepared the ark c. And if we believe Gods
enings against sin and sinners, how can we but fear? 'Ihe
b Heb. xi. 7.
c Heb. xi. 7.
78 GENESIS, VII. l.
[16.
wrath of God is not to be disregarded, as a matter of no con-
cern: no, in truth, it becomes us to tremble at it, and to flee
from it with all imaginable earnestness. Well would it have
been for them, if the people whom he warned had feared also:
but, because they would not fear, they perished. So will it be
with us also d. It shall surely be found a truth at last, that
" he who, being often reproved, hardeneth his neck, shall sud-
denly be destroyed, and that without a ;remedye."]
3. The benefit of obedience-
(Here you behold with your eyes what shall be again
realized in the day of judgment. Behold N oah for years
an object of universal derision, but now, with his family, borne
above the waves in perfect safety, whilst all the rest of the
world, not excepting the very builders of the ark, are over-
whelmed in one common destruction ! Thus let the ungodly
world laugh at piety now, if they will: but such will be the
issue of their contemptuous proceedings, when those who were
the objects of their will be l:onoured by their God,. and
be saved with an everlastmg salvatwn. "Say ye to the nght-
eous, that it shall be well with him ; for they shall eat the fruit
of their doings: but woe unto the wicked 1 it shall be ill with
him, for the reward of his hands .shall be given him f."]
d 3'7-39, e Prov. x:xix. 1. 2 Pet. ii. 5, 9.
iii. 10, 11.
XVI.
PRESERV.ATION OF NO.AH.
Gen. 'Vii. 1. And the Lord said unto Noah, Come thou, and
aU thy house, ilnto the ark.
THE Church of God has frequently been at so
low an ebb, that its existence cannot now be traced.
There have been times, even since the promulgation
of Christianity, when the righteous have been hut
few : they appear to us indeed much fewer than they
really were: and, if we had authentic records :re-
specting them, as we have concernjng the Jews, .it is
probable that we should find several thousand wor-
shippers of J ehovah for one whose name has been
transmitted to us a. But in the patriarchal ages we are
a 1 Kings xix. 14, 18.
16.] PRESERVATION OF NOAH. 79
certain that the knowledge of God was very limited ..
yea, so universal was the degeneracy of man before
the flood, that piety was confined to one single family:
nor were all of them truly religious, though for their
parents' sake they were all made partakers of the same
deliverance. The history before us presents to our
view a most distressing scene ; a world of sinners
doomed to destruction; and the only righteous family
in the world selected out of them, to be monuments
of God's sparing mercy. The account given of Noah
in the text will lead us to shew, .
I. The provision made for his security-
Righteousness is universally an object of God's re-
gard : and though it is not meritorious in his sight so
as to justify men before him, yet is it so pleasing and
acceptable to him, that he will on account of it
bestow many temporal blessings, and in the eternal
world will confer a more exalted state of glory b. On
account of his eminent piety, God distinguished
N oah ~ and instructed him to make an ark for the
saving of himself and his household.
This ark was typical of the Church of Christ. St.
Peter compares it with baptism, by which we are
initiated into the Church; and tells us, that as Noah
was saved by his admission into the one, .so are we by
our introduction into the othera.
To mark the resemblance between the type and
antitype, we may observe that the ark was_,
l. Divinely appointed-
[ As the Tabernacle in the time of Moses, so the Ark in
Noah's time, was made according to a pattem devised by God
himself.
Noah never could have thought of constructing such a vessel
himself: the suggestion originated with God: the o ~ e l for it
was given by God: nor was even the smallest part of 1t left to
be formed after man's device.
And who among the sons of men ever conceived the idea of
saving man through the incarnation and death of God's only-
begotten Son? Who could ever have imagined that Jehovah's
b Ezek. ix. 4. with 1 Tim. iv. 8.
c See the words following the text.
a 1 Pet. ill. 20, 21.
80 GENESIS, VII. 1.
[16.
Fellow should become a man; that He should- submit to this
degradation, yea, moreover should endure the accursed death
of the cross, for the purpose of reconciling us to his offended
Father, and of "gathering together into one body all things
both in heaven and on earth e?" Who, I ask, would have ever
thought of forming a church in such a way, and of saving man
by such means ? The whole plan bears the stamp and cha-
racter of a divine origin, according to what is said by the
Apostle, "By grace are ye saved through faith; and that not
of yourselves; it is the gift of God f."]
2. Wisely framed-
[The ark, it must be confessed, did not accord with those
principles of navigation which obtain amongst us: it was de-
fective in some of the most essential points: it had no mast,
no sails, no rudder. But it was so constructed as to convince
all who were saved in it, that their salvation was of God alone,
and that to him alone was all the glory due. At the same
time it was so formed, that every creature in it found ample
accommodation.
The Church too is constituted far otherwise than human
wisdom would have framed it. Man would have left room for
the display of his own skill, and for the establishment of his
own righteousness. He would not have chosen to stand in-
debted wholly to the righteousness of another: that is too
offensive to his natural pride: it is "to the Jews a stumbling-
block, and to the Greeks foolishnessg.'' To have no s i l ~ or
rudder left for him to manage, would be disgusting ; because
it would necessitate hlm to feel hls entire dependence on God,
and to acknowledge, that " it is not of him that willeth, nor
of him that runneth, but of God that sheweth mercy h.'' Yet
in all these things God's wisdom is displayed. This way of sal-
vation is justly called, " the wisdom of God, and the power
of Godi." It cuts off all possible occasion for boastingk, and
compels us to say, " Not unto us, 0 Lord, not unto us, but
unto thy name be the praise." At the same time it is the
most suitable that can possibly be imagined. While the moral
and discreet are constrained to seek refuge in Christ, the vilest
prodigal is not left to despair of. mercy :. he may enter in at
the same door with others, and participate the salvation whiCJi
God has provided for him.] . . .. . .
3. Richly furnished-
e Eph. i. 10.
f Eph. ii. 8. Toiiro, it should seem, refers rather to the sentiment
expressed, than to 1rluru;:, which is of the feminine gender. .
g 1 Cor. i. 23. h Rom. ix. 16. i 1 Cor. i. 24. '
k R 27 om. m. .
}6.] PRESERVATION OF NOAH. tU
[There was in the ark an abundant store of r:;vision both
for man and : so that no creature, from the gest animal
to the smallest msect, lacked any thing that was needful for it
Surely in this respect it beautifully represents the Church
of Christ, wherein the ordinances of divine grace are adminis-
tered, and "exceeding great and precious promises are given"
for our support. There is not a person in it, from the greatest
to the least, who may not find all that can conduce to his
health and comfort. There is milk for babes, and meat for
those who are of full age
1
There is " a feast of fat things"
provided for our daily sustenance. There are the richest
cordials, "even Wines upon the lees well refined," that are
dispensed freely to all who desire them. Nothing is lacking:
we need never fear lest the store should be exhausted.
Nothing is grudged to the meanest servant in the family:
all is given to one as well as to another; and to every one,
"without money and without price."]
We may yet further trace the typical import of the
ark in,
11. The direction given in reference to it-
N oah having finished the ark, waited for further
intimations of the divine will, which at length were
given him. The direction, as it relates to us, implies
two things;
1. That we should use the appointed means of sal-
vation ourselves-
[God having formed his church, and provided every thing
requisite for the preservation of our souls, now speaks to every
one of us, " Enter thou into the ark."
Christ says to us, " I am. the door;" " I am the way!
truth, an9. the life." By H1m therefore we are to enter m m.
By faith in him we shall be placed beyond the reach of harm,
and may " rejoice in hope of the glory of God n." This is the
duty to which we are called.
We are not to amuse ourselves with indulging idle specula-
tions about the fitness of the ark to answer its intended purpose:
we have no time to lose: the danger is imminent: if we lose
the present moment, we may be undone for We haYe
nothing to do but to " enter in," and to comnnt ourselves to
the care of our heavenly Pilot.]
2. That we should exert ourselves for the salvation
of others-
I Heb. v. 13. 14.
VOL. I.
m John x. 9.
n Rom. v. 2.
G
~
GENESIS, VII. 1.
LI6.
[We should not be contented to go to heaven alone: we
should say with the church of old, "Draw me, and we will run
after thee
0
." It is the height of impiety to ask, "Am I my
brother's keeper?" We are all appointed to watch over each
other: What the Minister is amongst his flock, that every
Parent and Master is among his children and servants. We
should employ all the influence. we possess, for the advantage
of those around us. God testified his approbation of Abraham
on account of his fidelity in improving this talent; and inflicted
signal judgments upon Eli for neglecting to exert his parental
authority. If, like Lot, we cannot prevail upon our relatives
to follow our advice, we shall not be responsible for them: but
if they perish through our neglect, their blood will be required
at our hands P. We should therefore warn our children and
servants to flee from the wrath to come. We should open to
them the way of salvation through faith in a crucified Saviour.
We should declare faithfully to them, that there is " no other
name given under heaven whereby we can be saved, but the
name of Jesus Christ ; " and we should urge them with all
possible earnestness to embrace his covenant, and seekaccept-
ance through him: In short, we should separate both ourselves
and them from an ungodly world, and " seek to be found in
Christ, not having our own righteousness, but that which is of
God by faith in him."]
We are aware that many OBJECTIONS will . arise
against this advice: which therefore we will briefly
consider.
1. We are in the ark already-
[It is granted, that as far as the ark designates the visible
Church of Christ, we are all inclosed in it'. But we must dis
tinguish between the visible and the invisible church. Our
blessed Lord has taught us carefully to distinguish between the
fruitful and unfruitful branches; which, though they are both
"in him," will be very differently dealt with by the great Hus-
bandman r. The Gospel net in closes many fishes; but the good
only will be preserved: the bad will be cast away
8
In the
field, the tares grow together with the wheat: but a separation
will be made at last; the one for the fire of hell, the other for
the granary of heaven t. The Jews were the peculiar people
Cant. i. 4. P Ezek. xxxiit 8, 9.
q In the baptismal service we pray, that, "as Noahand his family
were saved in the ark from perishing by water, so we, being received
into the ark of Christ's Church, may so pass the waves of this trou-
blesome world, that we may be finally brought to the land of ever-
lasting life."
r John :xv. 2. s Matt. xiii. 47, 48. t Matt. xiii. 30.
}6.] PRESERVATION OF S$
of Go.d: and St. Paul tells us, that "to them pertained the
adoption, and the and the covenants, and the giving of
the law, and the semce of God, and the promises:" Yet "he
had great heaviness and continual sorrow in his heart on
account of them;" which he would not have had, if he had
thought that the possession of those outward privileges was
sufficient. But he accounts for his feelings by saying, that
"all are not Israel, who are of Israel u." And he elsewhere
assures us, in still stronger terms, that it is not any outward
privilege or profession that constitutes us Christians, but an
inward change of heart, which approves itself to the all-seeing
God x. Let us not then deceive ourselves, or imagine that we
,must of necessity be saved because we have been baptized: for
there was an " accursed Ham" in the ark, as well as a right-
eous N oah: but let us inquire into the dispositions and habits
of our minds : let us examine whether we have given up our-
selves unreservedly to God; and whether we are striving to
" glorify him with our bodies and our spirits, which are
his?"]
2. We do not see that we are in any danger-
[This was the case with the antediluvian world. They
saw no appearance of any deluge: they could not persuade
themselves that God would ever inflict such a tremendous
judgment on the earth: and they imputed the anxiety of
Noah to superstition, credulity, and folly. Hp.t did their un-
belief make void the truth of God? Yea rather, did it not
harden them to their own destruction ? What security then
will our unbelief afford us ? We see not any symptoms of
that wrath which is threatened against an ungodly world :
but will it therefore never come? Will the word of God fail
of its accomplishment? Is it safe for us to set up our opi-
nions against the positive declarations of Heaven, and to found
all our hopes of salvation upon the pres1,1Illption that "
will lie ? " Seen, or unseen, our danger is the same : and if
all perished at the deluge who took not refuge in the ark, so
will all perish at the day of judgment who have not "fled for
refuge to the hope set before them."]
3. We shall become singular-
[This is an objection which we but allow; and it
is with pain and grief that we confess 1ts force: We acknow-
.ledge that, if we will seek in earnest the s.alyat!on of our souls,
we must be singular. But whose fault Is this?. It was not
Noah's fault that he was singular in the old world: it was the
n Rom. ix. 3-6.
x Rom. ii. 28, 29.
GENESIS, VII. 1.
[16.
fault of those who refused to listen to the voice of mercy, and
to obey the commands of God. And surely N oah would have
paid a very unbecoming deference to the world, if he had fol-
lowed their example rather than his own convictions, and
consented to perish with them, rather than secure his own
salvation. Why then should we carry our complaisance to
such a criminal extent, when the everlasting salvation of our
souls is at stake ? We regret that we are compelled to be
singular : but we must confess, It is better to be saved with
Noah and his little family, than to perish with an ungodly
world: It is better to walk in the narrow and unfrequented
way which leadeth unto life, than to go in the broad road
which terminates in destruction.]
Dismissing then your " suffer a word of
EXHORTATION"-
[To every one we would address the words of our text,
"Enter thou, and all thy into the ark." Consider, how
near the day of mercy may have come to its close! The day of
judgment may be far off, as it respects the world at large; but
it may be nigh at hand as it respects ourselves. The hour of
death may be much nearer to us than we imagine: and that
will, in effect, be the day of judgment to us. 0 what shall we
then do, if we be not found in the true ark ? What shall we
do, if we belong not to Him "of whom the whole family in
heaven and earth is named," and be not numbered amongst
his " little flock," on whom alone the kingdom of heaven will
be conferred? Let us only paint to ourselves the distress we
should have felt, if we had seen the waters rapidly surrounding
us, and the ark shut against us: yet this would be a very faint
image of what we shall feel, when the vials of God's wrath
shall be poured out upon us, and no hope of deliverance be
afforded. Let us then " not seek merely, but strive, to enter
in." Let us endeavour to brjng all we can along with us. It
will be a painful sight, if we be saved ourselves, to see our
wife, our children, our servants, our friends perishing around
us, and swallowed up in " the lake that burneth with fire and
brimstone." On the other hand, what a joy will it be to pre-
sent them untp God, saying, "Here am I, and the children
thou hast given me ! " Let us then exert our influence while
we can ; and I pray God that our labours may be crowned with
success; ,and that, instead of going to heaven alone, we may
all have some to be " our joy and crown of rejoicing" in that
solemn day!] '
17.] '
GODS COVENANT WITii NOAH.
85
XVII.
GOD's COVENANT WITH NOAH.
Gen. ix. 12-16. And God said, This is the token of th.e
which I r;tak? between me and you and every
lzvzng creature that zs wzth you, for perpetual generations:
I do set my bow in the cloud, and it shall be for a token
of a covenant between me and the earth. And it shall come
to pass, when I bring a cloud over the earth, that the bow
shall be seen in the cloud: and I will remember my covenant
which between me and you and every living creature of
. all flesh; and the waters shall no more become a flood to
destroy all flesh. And the bow shall be in the cloud, and
I will look upon it, that I may remember the everlasting
covenant between God and every living creature of all flesh
that is upon the earth.
MAN has no claim whatever upon his God, any
more than a vessel has upon the potter who formed it.
He is indebted to God for the existence which he has,
and depends altogether on his will for the con,tinuance
of that existence. But God has been pleased to lay
himself under voluntary engagements with his crea-
tures, in order that they may know how gracious he
is, and be encouraged to serve him with more lively
gratitude. When he had formed man at the first, he
entered into a covenant with him to bestow on him
blessings to which he could not otherwise have been
entitled. And after that the extreme wickedness of
the world had provoked him to destroy it, he vouch-
safed to make another covenant with N oah, whom he
had preserved in the ark. He knew that the severe
judgment which he had inflicted on the human race
would, for a time at least, strike terror into succeeding
generations, and perhaps deter them from cultivating
the earth. He therefore gave to N oah an assurance
that he would never again destroy all his creatures
with a flood; and confirmed this promise by a cove-
nant and an oath.
It will be instructive to mark,
I. The peculiarities of this covenant-
In many things it differs very widely
from anv

86 GENESIS, IX. 12-16.
[17.
other covenant that God has ever entered into. Its
peculiarity is visible,
1. In the parties with whom it was made-
[The covenant made with Adam, included him and his
posterity. That with Abraham, extended only to him and his
believing Seed. That with Moses, was limited to the Jewish
nation. But the covenant with Noah comprehended the whole
creation : it embraced the beasts of the field, as well as the
human race : every living creature, not excepting the meanest
reptile, was interested in it.]
2. In the blessings which it promised-
[ All other covenants held forth spiritual and eternal bless-
ings to those who wel'e admitted into them. Even the Mosaic
covenant, which dwelt so much upon the enjoyment of the pro-
mised land, can by no means be considered as confining the pro-
spects of the Jews to temporal happiness : for the presence of
God amongst them was very distinctly promised them, together
\vith the special manifestations of his love and favour: and the
very land itself was regarded as typical of a better rest, which
they were hereafter to receive. But the covenant made with
N oah, promised only that the earth should not any more be
destroyed by a flood. It engaged indeed that there should be a
constant succession of the seasons till the end of time: but it
gave no intimation whatever of spiritual mercies. Being made
with the whole creation of beasts as well as men, it promised
only such blessings as all the creation could partake of.]
3. In the seal with which it was con:firmed-
[Every covenant has a seal affixed to it, as a pledge of its
accomplishment. The Adamic covenant was confirmed by the
tree of life; the Abrahamic, by circumcision; the Christian, by
baptism. In each the seal was significant, either of duties un-
dertaken, or of benefits conferred. But the seal that was chosen
for the covenant with N oah, was very peculiar. It was the rain-
bow. Whenever a rainbow appears, it is a sign that there is
rain at that very moment descending on the earth; (for a rain-
bow is nothing more than the rays of the sun reflected from the
drops that fall) : consequently, it is in itself rather a ground for
apprehending that another deluge may come. . Yet God was
pleased ,to appoint that as a token. and pledge, that he never
will deluge the earth again: he has chosen that, lsay, which is
an intimation of our danger, to be his pledge foro'lir security.]
. Without insisting any longer on these subordinate
matters, we proceed to notice,
I I. Wherein it accords with the Christian covenant-
17.]
' eo
GODS COVENA-..WITU NOAH. 87
There certainly are some striking features in this
covenant, which, if not intended absolutely to typify
the Christian covenant, are at least well calculated to
draw our attention to it.
1. It was founded upon a sacrifice-
[This is particularly deserving of notice. As soon as N oah
had come out from the ark, he built an altar, and offered sacri-
fices upon it. These sacrifices were to God "an odour of a
sweet smell:" yea, so acceptable were they to him, that he
immediately " said in his heart, I will not curse the ground
any more for man's sakea." Can we refrain from acknow-
ledging the correspondence which this bears with the covenant
of grace? The hopes which God has been pleased to give us
of deliverance from the curses of his law, are altogether founded
on that great sacrifice which was once offered on the cross.
The covenant indeed was made thousands of years before our
blessed Saviour became incarnate: but he was, in the divine
intention and purpose, " the Lamb slain from the foundation
of the world." From the moment he undertook our cause, he
engaged to "make his soul an offering for sin b:" and it was
on that ground that he was to have a people given tQ him for
" a purchased possession c."
Let us never forget this glorious truth ; " Our curse was re-
moved by Clrrist being made a curse for us d:" Our reconcilia-
tion with God was effected solely by the blood of his crosse:
God smelled the sweet savour of his sacrificer, and determined
that all who came to him through Christ should find accept-
ance with him; and that "through the blood of the everlasting
covenant" he would be a God of peace unto them g.]
2. It embraced all, without any respect to their
moral character-
[In the passage before cited h God declares that "he would
not any more curse the earth, thoughi the imagination of man's
heart was evil from his youth." It was not on account of the
merits of mankind that God made that covenant with Noah,
nor would he withhold the blessings of it on account of their
demerits : yea, though he foresaw men would be na-
turally and universally prone to evil, h?
into this covenant, in order that he nnght display h1s own
grace and mercy towards them. And what did God :find in
a Gen. viii. 20-22. b Isai. liii. 10-12.
d Gal. iii. 13. e Col. i. 20.
c Eph. i. 14.
r Eph. v. 2.
g Heb. xiii. 20, 21. h Gen. viii. 20-22.
i The marginal version is "though; " and it is certainly prefer-
able to the word "for," which stands in the text.
ss GENESIS, IX. 12-16. [17.
our fallen race that could induce him to enter. into covenant
with his Son on their behalf? Had he respect to any merit of
theirs ; or was he prevented by what he foresaw in reference
to their demerit? Had he, in short, any otiter view than that
of displaying "the exceeding riches of his grace in his kind-
ness towards us through Christ Jesus?" The parallel in this
1espect is exact. There is indeed a point connected with this,
which forms rather a contrast than a parallel: and we the
rather specify it, because the mention of it is necessary to guard
against all misconception of our meaning. The covenant made
with Noah not only extended its benefits to the ungodly, but
left them still as ungodly as ever : whereas the covenant of
grace makes provision for the change of men's charactersk: it
offers indeed all its blessings to the most unworthy ; but when
they embrace it, they are made partakers of a new and divine
nature
1
, which secures the gradual renovation of their souls
after the image of their God. " Sin is no longer suffered to
have dominion over them, because they are not under the law,
but under gracem." Nevertheless, we repeat it, the Christian
covenant includes none on account of their superior goodness,
nor rejects any on account of their more atrocious sinfulness;
but embraces aJl who will accept its benefits, and imparts sal-
vation to them freely " without money and without price."]
3. It was immutable and everlasting-
[It is above four thousand years since the covenant was
given to Noah; and no part of it has -ever yet failed. There
have been partial inundations, and partial suspensions of
fruitful seasons : but at no period, from the deluge to this
hour, has any thing occurred like the desolation that was
inflicted in the days of N oah. And we may rest assured, that
the revolutions of night and day, summer and winter, seed-
time and harvest, will continue till the day of judgment, when
the earth, and all that is therein, shall be destroyed by fire.
And can we not affirm the same respecting the covenant of
grace ? Is not that " ordered in all things and sure ? " We
are told that " God, in order to shew the immutability of his
counsel, confirmed it by an oath; that by two immutable
things, in which it was impossible for God to lie, we who have
fled to Christ for refuge, might have strong consolation n: "
And when did He ever violate his solemn engagements? Who
that ever sought to lay hold on this covenant, was rejected.?
Who that firmly trusted in it ever found it to fail him in any
one particular? We challenge the whole world to produce a
single instance, wherein " God has ever broken his covenant
'
k Jer. xxxi. 33.
m Rom. vi. 14.
1
2 Pet. i. 4.
n Heb. vi. 17, 18.
17 .] GOD's COVENANT WITH NOAH.. 89
or the that had gone out of his lipso." The com-
panson _two covenants in this particular is not
forced or fanciful ; 1t 1s by God himself; who assures
us that the. covenant of his grace and peace shall be more
movable than rocks or mountains, yea, as unalterable as the
co:venant which he made with NoahP.]
We will close the subject with two suitable REFLEc-
TIONS:
1. What reason have we to admire the forbearance
of God!
[The continuance of the world, considering the state of its
inhabitants, is a most astonishing proof of God's mercy and
forbearance. Let us only look around, and see whether man-
kind be not almost universally living as they did before the
flood : " they were then eating and drinking, marrying and
giving in marriage," and regardless of the warnings of God's
righteous Monitor. And this is precisely our state: yet God has
spared us, instead of inflicting on us the judgments we have
deserved. He has even sent us "fruitful seasons, filling our
hearts with food and gladness." What reason then have we
to bless and magnify his name ! But let us rather turn our
eyes inward, and see what reason God has had to make us
monuments of his vengeance. Let us contemplate how many
of our fellow:..creatures are at this moment suffering the just
desert of their deeds, while we continue upon mercy's ground,
and have all the offers of salv.ation still sounding in our ears.
Let us " account this long-suffering of God to be salvation : "
let us " seek him while he may be found, and call upon him
while he is near."]
. 2. What encouragement have we to seek his grace!
[Without ever once adverting to it in our minds, we are
at this moment enjoying the benefits of the covenant made
with N oah: and, notwithstanding all our unworthiness, we are
yet daily invited to embrace that better covenant, the covenant
of grace. What shall we do then ? Shall we continue regard-
less of God's mercies, till our day of grace is irrevocably past?
0 let us " not despise the riches of his patience and long-
suffering and forbearance; but let his goodness lead us to
repentance." Let us "not receive such stupendous grace in
vain." Let us intreat him to "look upon the face of his
anointed " as he looks continually upon the rainbow; and for
the sake' of Jesus to pity and us. Then shaJl we _find
favour in his sight, and be dehvered the desolations,
which must at last come upon the unbelievmg world.]
o Ps. lxxxix. 34.
P Isai. liv. 8-10.
90 GENESIS, XI. 4-8.
[18.
XVIII.
CONFUSION OF TONGUES.
Gen. xi. 4-8. And they said, Go to, let us build us a city,
and a tower whose top may reach unto heaven ; and let us
make us a name, lest we be scattered abroad upon the face
of the whole earth. And the Lord came down to see tlte
city and the tower, which the children of men builded. And
the Lord said, Behold, the people is one, and they have alt
one language; and this they be,qin to dO: and now nothing
will be restrained from thern which they have imagined to do.
Go to, let us go down, and there confound their language,
that tltey may not understand one another's speech. So the
Lord scattered them abroad from thence upon the face of all
the earth: and they left ojj' to build the city.
THERE are many things observable in the world,
of which neither reason nor history enables us to give
any account. One would naturally suppose that
Noah and his family speaking the same language,
their children should speak the same; and that the
same would be transmitted to their latest posterity.
Small alterations might be expected to arise ; but
they would only be different dialects of the same lan-
guage. But instead of this, there are hundreds of
different languages in the. world. Even in this island
there are no less than three. Learned men have in-
deed endeavoured to trace various languages to one ;
but though by their efforts they have displayed their
own ingenuity, they have never been able to establish
their hypothesis. . The true origin of this diversity
of languages is revealed to us in the Holy Scriptures.
In the passage before us we are informed respecting
the time and manner and occasion of their first in-
troduction. The descendants of N oah were building
a city ana tower in order to prevent. that dispersion
of their families, which God had ordained for tne re-
plenishing of the earth: and God, in righteous dis-
pleasure, confounded their languages; . so that they
could not understand each other : by this means they
were necessitated to relinquish their project, and to
fulfil the designs of his overruling Providence. -
18.] CONi'USlON OP TONGUi:s. . '''91
In our on the history ofthese build.ers
we shall notice, .
I. Their intentions-
It does not appear that they designed to fortify
themselves another ?eluge ; for then they
would have brult on a mountam rather than a plain.-
They had principally two things in view :
I. The advancement of their own honour-
[They said, " Go to, let us make ourselves a name.,. They
thought that by raising this city they should immortalize them-
selves, and be famed for their wisdom and energy to the -
remotest generations. And here we see the principle which
actuates all the world. Wbat is it but the desire of fame which
impels the warrior to the field of battle? Wbat has greater in-
fluence on the philosopher, or more forcibly animates him in his
researches after knowledge? Wb.at is it that actuates the rich in
constructing and decorating their spacious edifices, but a desire
to display their taste and opulence? Even the charitable are
too often under the influence of this motive. To this, in rnany
instances, must be ascribed the founding of colleges, or endow-
ing of hospitals, or contributing to the support of established
institutiuns. If, in any public charity, the publishing of the
names of its supporters were to be discontinued, a difference
would soon be found in the amount of the contributions. Would
to God we could exempt the professors of religion also from
this imputation! Wbere the- heart is really right with God,
it is on its guard against this base principle; but there are too
many hypocritfls, whose chief aim is to be accounted religious,
and to be admired either for their talents or their virtues.
There will at times be a mixture of principle in the best of
men, which it is the labour of their lives to detect and rectify:
and there is in all who are truly conscientious a commendable
desire to approve themselves to their fellow-creatures in the
discharge of their several duties. It is not in reference to
either of these that we now speak. It is rather in reference
to those in whom the love of fame has a predominant ascend-
ancy: of them we say, as of the builders of Babel, that they
are the objects of God's just and heavy displeasure a.]
2. The gratification of their own wishes-
[ God had ordered that the survivors of the deluge should
"increase and multiply, and replenish the earth b," Of course,
a See this exemplified in iv. 31.)
Herod (Acts xii. 22, 23.) and even the pwus Hezek1ah (2 Kmgs xx.
I 3-18.) b Gen. ix. 1.
. ~
. GENESIS,. XI. 4-8.
[18 .
if the whole earth was to be re-peopled, the rising generations
must gradually enlarge their borders, with a view to occupy
every quarter of the globe. But the builders of Babel thought
that such a dispersion would deprive them of many comforts,
and be attended with many inconveniences. As for the divine
will, they were not much concemed about it: all they thought
of was, their own ease and pleasure: and if obedience to God
stood in competition with the gratification of their own wishes,
they did not hesitate to sacrifice duty to inclination.
In this respect their example is very generally followed.
God has prescribed a line of conduct to us which is difficult and
self-denying. He requires us to sit loose to the vanities of
this world, and to seek our rest and happiness above. This but
ill suits our earthly and sensual dispositions. Hence we choose
not to submit to such restraints: we think we are at liberty to
please ourselves: we pronounce the commands of God to be
unnecessarily strict and severe : we content ourselves with
such a conformity to them as will consist with the indulgence
of our own desires: and we prosecute our plans without any
reference to His will, or any subjection to His control.
Look at the young, the gay, the worldly, the ambitious; and
say whether they be not all treading in the steps 'Of these in-
fatuated builders? Say whether they do not systematically
shun a life of self-denial, and follow their own inclinations
rather than the commands of God?
How offensive such a life is to God we may collect from
those declarations of the apostle, That " to be carnally-minded
is death," and that "they who are in the flesh cannot please
God c,"]
Since their purpose was directly opposite to God's
decree, we shall not wonder at,
II. Their disappointment-
God in this place, as also in several other places,
speaks in the plural number ; H Let US go down d."
By this form of expression he gave, it should s e e m ~
an early intimation of the mysterious doctrine of the
Trinity, which was afterwards to be more clea:t:ly re-
vealed. Moreover, speaking after the manner ofmen,
he represents himself as coming down from heaven to
inspect their work, and as feeling an apprehension,
that, if he did not interrupt its progress, his own
plans respecting the dispersion of :rpankind would be
defeated. He then declares his determination to
c Rom. vili. 6, 8. d Gen. i. 26. and ill. 22.
}8.] CONFUSION OF 9$
frustrate their design, and to accomplish his own
by. th.eir language. .
Now In their disappomtment it will be profit-
able to notice,
1. The time-
. [God interrupted them in .the midst of all their hopes anl
proJects. They had made considerable progress in their work
and .we.re, anticipatin&" satisfaction they would
feel m Its completion. And thus It IS that the expectations of
those who are seeking their happiness in this world are gene-
rall;r They f?rm plans ; they prosecute
therr designs ; they advance m therr prospects; :partial success
animates them to a more diligent pursuit of their favourite
object: but sooner or later God stops them in their career, and
says to them, " Thou fool, this night shall thy soul be re-
quired of thee." they are saying, Peace and safety,
then sudden destruction cometh upon them, as a thief in the
night, or as travail upon a woman with child."]
2. The manner-
[The means which God used to stop the progress of the
work was the most unlooked for that can be imagined. The
people engaged in it might conceive it possible that they should
be stopped by quarrels amongst themselves, or by another
deluge, or by fire from heaven; but they could never entertain
the remotest idea of such an interruption as they experienced.
And thus does God generally interpose to disappoint the
expectations of worldly men. He has ten thousand ways in
which to render their plans abortive, or to embitter to them
the very things in which they have sought their happiness.
We have laboured for honour and distinction: he suffers us
perhaps to attain our wishes; and then makes our elevation a
source of nothing but disquietude and pain. Many have looked
for enjoyment in the acquisition of a partner or a family; who
after a time would give the world perhaps to loose the indis-
soluble knot, or to have been "written childless in the earth."
In short, the Governor of the Universe is never at a loss for
means to confound the devices of the wise, or frustrate the
counsels of the ungodly.
Moreover, as the disappointment of the builders was strange
and unlooked for, so was 1t in a way that perpetuated their
disgrace. The building they raised would, f?r many
centuries perhaps, be a w1tness agamst them : eyery time
that they opened their lips, they would be of the1r
folly and wickedness by the very language ":'hiCh they
and as long as the world shall stand, the different natwns of
94 GENESIS, XI. 4-8. [18.
the earth will exhibit the sad effects of their impiety, the
indelible records of their shame.
And where can we turn our eyes without seeing memorials
of human folly, and evidences, that all creature-confidences are
vain? Ask the aged, and they will testify; inquire even of the
young, and they will confess ; that the creature, however fair
its appearance or promising its aspect, is only "a broken
cistern which can hold no water." All of them, both rich and
poor, " have gone to it with their vessels, and come away
ashamed e." They renew indeed their applications from time to
time; but only to experience repeated disappointments. There
are but few who have not found their cup, notwithstanding
its occasional sweets, so distasteful on the whole, that they are
almost weary of the world by the time that they have half com-
pleted their destined course. And the more eager they have
been in their pursuit of earthly good, the more painfully have
they been made to feel, that it was all " vanity and vexation
of spirit."
If we look into the eternal world, what monuments shall
we there find of disappointed ambition! What multitudes are
there, who once said, 'I aspire after happiness; I shall find it
in the attainment of wealth, and in the gratifications of sense!'
They passed their time in dreaming of. happiness which they
never realized ; and knew not that they had been dreaming,
till "they awoke to shame and everlasting contempt." And
though, while in this world they justified their choice, they
themselves will to all eternity be witnesses for God,' acknow-
ledging the folly of their former conduct, and the justic_!:l of
their present doom.]
'\'V e cannot conclude without OBSERVING,
1. How awfully dp we at this moment suffer under
the curse inflicted on them !
[Difference of language has not only placed obstacles in
the way of commercial intercourse, but has given occasion to
contiguous or distant nations to consider each other as enemies.
Moreover, it has been the means of excluding the greater part
of the world from all the advantages of revelation. . A,D.d if a
benevolent person, desirous of diffusing the ox
Christ among the heathen, engage in the arduous
he must fust lose several years before he can a corn
petent knowledge of the languages in which he is to address
them: even then he labours under the greatest disadvantages
in speaking to them ; and, after all, he must limit his exer-
tions to two or three nations at the uttermost. Multitudes
e J er. xiv. 3.
18.] CONFUSION OF TONJGUES. . 9.(1
there ar:e who would gladly encounter labour and fatigue in
the service. of fellow-creatures; but they are discour.aged
by these .difficulties, and are compelled to restrain their bene..
yolent Wishes .a conscious incapacity to carry them
mto effect. Nor 1s this all: for the unlearned of our own
nation sustain incalculable loss through the introduction of
foreign words, and foreign idioms, into our own language inso-
if they hear a discourse that has been penned for the
edificatiOn of the learned, the preacher is, in fact, " a barbarian
to them," almost as much as if he spoke in another language.
Suffering thus as we do for the transgression of those
builders, we ought at least to shun a repetition of their sins,
and to humble ourselves before God for all the pride and
worldliness of our hearts.]
2. How graciously has God blended mercy with
judgment!
["'nen the plan of salvation was perfected, and the time
for the more extensive propagation of the Gospel was arrived,.
God inspired holy men, without any previous instruction, to
speak all manner of languages, and to diffuse the knowledge
of the truth through all nations; that as by the division of
tongues he had dispersed men through the earth, so by the
gift of tongues " he might gather together in one the children
of God that were scattered abroad f," The end of that gift
having been in a measure attained, and the gift itself with-
draWil, he stirred up men of learning and piety in different
countries to translate the Scriptures into their respective
languages, so that unlearned might read them in the
language which they understood. What do we of this nation
owe to God, and, under God, to our Reformers, for giving us
the Bible in our own tongue ! If the volume of inspiration
were locked up in the languages in which it was first written,
how deplorable would be our state! Oh, never, never can we
be sufficiently thankful that the fountains of divine knowledge
are open and accessible to all !
J\ioreover, though the languages of men are still different,
there is a language in which all the children of God through-
out the earth agree,-the language of the heart. As far as
respects the work of God upon their souls, they all speak
precisely the same thing. Sighs and groans and tears
universally the expressions of their sorrow on account -of sm.
They all agree in exalting Christ as "thei; wisdom, their
righteousness, their complete re-
demption." They .glory m and m him alone. They
are indeed Barbanans to the Ignorant ungodly world, who
f Acts ii. 3-6. with John xi. 52.

96 GENESIS, XII. 1-4.
[19.
are ready to say of them as the Jews did of the Apostles,
" These men are full of new wine," they are foolish, they are
mad. But they understand each other: though brought from
the most distant parts of the earth, there will be found such
an agreement between them, as will unite their hearts to each
other in the closest bonds of love. What was said of them
before their dispersiong, may be said of them now again,
"They are all one, and they have all one language." Though
Egyptians by nature, they have learned the language, of Canaan\
and are again UI'ited in building an edifice that shall last for
ever.
Let us then bless our God for these rich mercies ; and from
being "strangers and foreigners, let us seek to become fellow-
citizens with the saints, and of the household of God."]
g ver. 6. 11 Isai. xix. 18.
XIX.
CALL OF ABRAM.
Gen. xii. 1-4. Now the Lord had said unto Abram, Get
thee out of thy country, and from thy kindred, and from
thy father's house, unto a land that I will shew thee: And
I will make of thee a great nation, and I will bless thee, and
make thy name great; and thou shalt be a blessing : And
I will bless them that bless thee, and curse ltim that curseth
thee: and in thee shall all families of the earth be blessed.
So Abram departed, as the Lord htiJ spoken unto him.
OUR God has been pleased to teach us, no less by
example than by precept : and the instruction to be
gathered from the life and conduct of his saints, corn-
mends itself to us with peculiar force, as being less
open to the evasions of criticism, or the objections of
prejudice. Doubtless we must exercise a sober judg-
ment in determining how far we are to follow the
Patriarchs, Prophets, or Apostles; for there were many
things in their conduct which were peculiar to their
situation and circumstances. But we can never ma-
terially err, if we attend to the spirit of their actions:
here they were patterns to us : and as far as relates to
this, we are to be "followers of them who through
faith and patience now inherit the promises." We are
bidden particularly to "walk in the steps of our

19.] CALL OF ABRAM. 97
_Abraham .:" of most remarkable of
whiCh Is that whtch IS mentiOned in our text.
. We endeavour observe that sobriety of
mterpretat10n, while we consider,
I. The Call of Abram-
The command given to him was most extraor-
dinary- .
[The world speedily rela;psed into idolatry. Abram
was J:rought up, 1t should seem, m the common superstition.
But It pleased God to separate him from the idolatrous world
in order that he might be a living witness for Jehovah and
preserve in his family the knowledge of the true God. ' For
this end God appeared to him, and commanded him to leave
his country and friends, and to go into a land which should
afterwards be shewn him.]
But however strange this may appear, a similar
command is given to every one of us-
[W e are not indeed called to leave our country and con-
nexions: but to withdraw our affections from earthly things,
and to fix them upon things above, we are called a. The whole
world around us lies in wickedness b: and we are expressly for-
bidden to be of the world, any more than Christ himself was
of the world c. We are not to love it, or any thing that is in
it d. We are not to be conformed to it e, or to seek its friend-
shipf: we are rather to come out from itg, and be altogether
crucified to ith. We are to regard it as a wilderness through
which we are passing to our Father's house; and in our passage
through it to consider ourselves only as strangers and pilgrimsi.
If we meet with good accommodation and kind treatment, we
are to be thankful: if we meet with briers and thorns in our
way, we must console ourselves with the thought, that it is our
appointed way, and that every step will bring us nearer home k.
Nothing good is to detain us ; nothing evil to divert us fiom
our path. We are to be looking forward to our journey's end,
and to be proceeding towards it, whatever be the weather, or
whatever the road
1
The direction given to the church, is the
same in every age; " Hearken, 0 daughter, and incline thine
ear forget also thine own people and thy father's house ; so
shall the King have pleasure in thy beautym.". There is no ex-
emption, no dispensation granted to any, no difference allowed.
a Col. iii. 1, 2.
d 1 .John ii. 15, 16.
g 2 Cor. vi. 17, 18.
k Acts xiv. 22.
VOL. I.
b 1 John v. 19.
e Rom. xii. 2.
h Gal. vi. 14.
1 Hch. xi. 14-lG.
Jl
c John xvii. 14, 16.
f Jam. iv. 4.
Heb. xi. 13.
m Ps. xlv. 10, 11.
98 GENESIS, XII. 1-4.
[19.
Some from their occupations in society must be more conver-
sant with the world than others : but in heart and affection all
must be withdrawn from it; " not partaking of its sins, lest
they should receive also of its plagues n. "]
There will not appear to be any thing harsh in the
command given to Abram, if we consider,
11. The inducements offered him-
These were far more than equivalent to any sacri-
fice he could make-
[He was to be blessed in himself, and a blessing to others.
In respect of temporal things, he was blessed in a very signal
manner to the latest hour of his life
0
, He was loaded also with
spiritual and eternal benefits, being justified and accounted
righteous before God, and being exalted after death to the
highest seat in his Father's house. He was also a blessing to
many : for his children and household were governed by him
in a way most conducive to their best interests. The people
amongst whom he sojourned could not but be edified by his
instructions and conduct: and to this day the whole of his
life affords a stimulus to the church to serve God after his
example. But most of all was he a blessing in being the
Progenitor of the Messiah, " in whom all the nations of the
earth were to be blessedP :" and every person will be blessed or
cursed according as he accepts or rejects that promised Seedq.J
Similar inducements are offered to us also-
[Every one who, for Christ's sake, will renounce the world,
shall be blessed. He may not possess opulence and honour ;
but " the little that he hath, shall be better to him than all the
riches of the ungodly." In his soul he shall be truly blessed.
View him in the state least enviable according to human ap-
prehension; see him weeping and mourning for his sins ; yet
then is he truly blessed r: he shall have pardon and acceptance
with his God: he shall experience the renewing and sanctify-
ing influences of the Holy Spirit : he shall have "joys and
consolations which the stranger intermeddleth not with:" and
in due time "he shall be blessed with faithful Abraham," in
the eternal fruition of his God.
He shall be a blessing too to all around him. View him in
his family connexions; view him as a husband, a p r e n t ~ a
master, a friend; who so kind, so benevolent, so anxious to
promote the happiness of those connected with him ? View
him in the church, or in the state ; what blessings does he com-
municate by the light of his example! what evils does he avert
n Rev. xviii. 4.
0
Gen. xxiv. 1, 35.
P Acts ill. 25. and Gal. ill. 8, 16. q ver. 3. r Matt. v. 3, 4.
}9.] CALL OF ABRAM. 99
?Y his prevailing intercessions! Suppose the Christian to he
to _the salvation of one single soul; the whole
world IS not eqmvalent to the good that he has done. Nor is
it that individual soul only that shall acknowledge him as its
for, all the good that shall arise through the me-
of soul to the remotest shall be traced up
to him as Its author ; and shall occasiOn thanksgivings to God
on his behalf to all eternity. .
Let these inducements be duly weighed, and how light will
the vanities of this world appear in comparison of them !]
From a believing prospect of these benefits arose,
Ill. His ready obedience-
Notwithstanding all the obstacles in his way, he
without hesitation obeyed the call-
[His friends and relatives would consider his conduct as
an indication of consummate weakness and folly: especially,
when he could not so much as tell them whither he was going,
they would be ready to pity him as insane. But as, on the
one hand, he valued not the comforts of their society, so
neither, on the other hand, did he regard their contempt and
ridicule: every consideration gave way to a sense of duty, and
a desire of the promised blessings. He believed, firmly be-
lieved, all that God had spoken. He believed especially that
the Saviour of the world should. spring from his loins ; and
that, through the merits of that Saviour, he himself, together
with all his believing posterity, should possess that good land,
even heaven itself, of which Canaan was a type and shadow.
Under the influence of this faith he was contented to forego
all the comforts that he could lose, and to endure all the suf-
ferings that could come upon him
8
.]
In this he was a pattern and example to all be-
lievers-
[If we renounce the world for sake, and set our-
selves in earnest to seek the land of promise, we shall be de-
spised and hated, even as Christ himself was t. But this we are
not to regard. We are " !lot to confer with flesh blood;"
but instantly and persevermgly to pursue our destmed course.
What though we have never seen heaven, nor tell
where it lies? it is sufficient for us to know that It IS a land
flowing with milk and honey, and that it is "kept for us until
the time appointed of the Father." Nor need we d?ubt but
that it will far more than counterbalance all the suffenngs that
we can endure in our way to it'\ Let us only the
s He b. xi. 8-10.
t J obn xv. 18-20.
nB
u Rom. viii. 18.
100 GENESIS, XII. 5.
L2o.
faith of Abram, and we shall instantly set out to follow his
steps.]
ADDRESS,
1. Those who are at ease in their native land-
[It may appear harsh to say, that, "if you hate not father
and mother, and houses and lands, yea and your own life also,
you cannot be Christ's disciple x:" but this is the word of
Christ himself. It is true, we are not to understand it in a
literal sense; for we are not to " hate " even our enemies: but
when our friends, or even life itself, stand in competition with
Christ, we must act as if we hated them; we must sacrifice
them all without one moment's hesitation. On lower terms
than these Christ never will accept us : " We must forsake
all, and follow him."]
2. Those who have set out towards the land of
promise-.
[Terah the father, and Nahor the brother, of Abram, ac-
companied him as far as Charran; and there (from what motive
we know not) they all abode five years. God then renewed his
call to Abram.; but alas ! his father was dead; and N ahor was
weary of a wandering life ; so that, on the recommencement
of his journey, Abram had no associate but his Wife and
Nephew. We pretend not to determine any thing of the spi-
ritual state of Terah or Nahor; but their never entering into
the land of Canaan may well be a caution to us to " beware,
lest, having received a promise of entering into God's rest,
any of us should seem to come short of iV." It r ~ better
never to haye begun our journey heaven.-'Yard, than to turn
back, even m our hearts z. j
x Luke xiv. 26. Y Heb. iv. 1
. z 2 Pet. ii. 20, 21. Heb. x. 38, 39.
XX.
ABRAM'S JOURNEY TO CANAAN.
Gen. xii. 5. They went forth, to go into the land of Canaan:
and into the land of Canaan they came.
THE call of Abram is one of the most instruc-
tive subjects that can occupy the human mind ; both
because the perfections of Almighty God were most
gloriously displayed in it ; and because, in it, he
shewed himself one of the brightest patterns of obe-
dience that ever the world beheld.
20.] ABRAM's .JOURNEY TO CANAA-&. .tQl
He had a revelation from God whilst yet he
was a! Ur, In the land ?f Chaldees: by that he
yvas dnected to leave his country; which was
Immersed, as he also and his father were, in idolatry a.
( o:, as it is also called, Charran) he abode
till his father s death ; when he received from God a
further direction to go into Canaan, with an express
assurance that the whole land of Canaan should be
given to him and his posterity for an inheritance, and
that in his seed should all the nations of the earth be
blessed b. With this direction he complied : he took
his wife and family, and all that he possessed, and set
out upon the journey; as it is said in the words
before us-" They went forth, to go into the land of
Canaan ; and into the land of Canaan they came."
Now this call of Abram is very instructive ; no
less as displaying the glorious perfections of God who
called him, than as exhibiting the distinguished vir-
tues of him who obeyed the call. I propose then, in
illustrating this subject, to set before you,
I. The perfections of God for your admiration-
To this we are particularly led by that expression
of St. Stephen, " The God of glory appeared unto
our father Abraham." Observe, then,
1. His sovereignty-
[Why was Abram distinguished above all other of the
sons of men, to be so blessed in himself, and such a blessing
to the world? He and all his family were idolaters, as also were
all around him : yet was he selected by Almighty God from
among them, and made the friend and favourite of heaven.
Can any account for this? Can it be traced to any thing but
the sovereign will and pleasure of J ehovah? However adverse
any man may be to the idea of God's sovereignty in the
pensation of his blessing.s, ?e cannot den;r, he ca?not questiOn
it in this case. Yet this IS really what 1s done m the conver-
of every soul to God. The of the
universe "has saved us, and called us With an holy calling, not
according to our wo:ks, but to his own purpose and
grace which was giVen us m Chnst Jesus before the world.
began c." "It is God, and God alone, that has made any ot
a Josh. xxiv. 2. b ver. 1-4. with Act vii. 2- 4. c 2 Tim. i. fl.
102 GENESIS, XII. 5.
[20.
us to differ" from our fellows d : and every saint, whether in
heaven or on earth, must say
1
" By the grace of God I am
what I am e,"]
2. His power-
[N othing less than omnipotence could have effected such a
sudden and total change in the heart of Abram as was
wrought at this time: nor, in truth, could any thing less
than omnipotence have sufficed to accomplish for him all that
was now promised. And is less power required for the " turn-
ing of any man from darkness unto light, and from the power
of Satan unto God?" It is a new creation, and is expressly
called so by God himself f. It is compared by St. Paul to the
power which the Father exercised in raising his Son Jesus
Christ from the dead, and exalting him to glory far above all
the principalities and powers, whether of heaven or hellg.
From the first awakening of a sinner to his final exaltation to
glory, he must say, in reference to the whole work, "He that
hath wrought me to this self-same thing is God h, "]
3. His faithfulness-
[Not one foot of ground had Abram: nor for twenty-
five years after the promise was made to him, had he the child
to whom the promises were made. - The time was past in
which, according to the course of nature, it was possible for_
him and Sarah to have a child. Yet the child was given him ;
and to his posterity all the land of Canaan; and in due time,
the seed also, in whom all the nations of the earth were to be
blessed. Thus, in like manner, are all the promises fulfilled
to every one who believes in Christ : not one jot or tittle of
God's word is ever suffered to fail i, " The promises of God
in Christ are, not yea and nay, but yea and amen, to the
glory of God k," and to the everlasting salvation of all who
rely upon them. However numerous their dangers be, or
great their difficulties, " they shall never be plucked out of
God's hands
1
," but shall be "kept by his power unto full and
complete salvation m."]
Let us now set before you that which is no less
conspicuous in our text; namely,
11. The virtues of Abram, for your imitation-
We are told, on divine authority, that if we be
d 1 Cor. iv. 7.
g Eph. i. 19-21.
h 2 Cor. v. 5.
I John x. 29.
e. l Cor. xv. 10. f Eph. ii. 10.
See the wonderful force of the original.
i J osh. xxiii. 14. k 2 Cor. i. 20.
m 1 Pet. i. 5.
20.]

ABRAM S JOURNEY TO CAN AA N.
103
Abram's seed, we shall do the works of Abram.
Behold, then,
1. His simple faith-
[He received implicitly all that God spake unto him.
To whatsoever it referred, and however improbable, humanly
speaking, the accomplishment of it was, he never for one
moment doubted the truth of God's word, "nor ever staggered
at any promise through unbelief." Now in this most particu-
larly he is set forth as an example to us ; who are required to
"walk in the steps of that faith of our father Abraham, which
he had whilst he was yet uncircumcised n." And more espe-
cially are we to imitate him in relation to the faith which he
exercised on the Lord Jesus Christ, whom he beheld at the
distance of two thousand years as the Saviour of the world.
If any person ever could be justified by his works, Abram
might have claimed that honour: but, eminent as his obe-
dience to the divine mandates was, " he had nothing whereof
to glory before God;" and, sensible of his own utter unworthi-
ness, he believed in the Lord Jesus Christ for righteousness,
and was justified solely by faith in him
0
, And why is this so
minutely record!Old concerning him ? Was it for his sake, that
he might be honoured ? No : it was altogether for our sakes,
that we might know how we also are to be justified, and may
look simply to Christ as our all in aJlP.]
2. His prompt decision-,
[It is said concerning him, that " when he was called to
go out into a place which he should after receive for an in-
heritance, he obeyed." There was in him no hesitation, no
delay. And in this way must we also obey the divine call,
when bidden to "forsake all and follow Christ." We must
"not confer with flesh and blood q;" but must, like the Dis-
ciples with their nets, and Matthew at the receipt of custom,
leave all for Christ. We must be on our guard against spe-
cious excuses, "Lord, let me go home and bury my fathe:r,"
or " take leave of my friends :" we must not be looking for
"a more convenient season;" our obedience must be prompt,
our decision firm and unchangeable: whilst it is called to-day,
we must avail ourselves of the opportunity that is afforded
us to do the will of God: to hesitate, is treason: to delay,
is death. " What our hand :findeth to do, we must do it
instantly, and with all our might."]
3. His self-denying zeal-
[Doubtless Abram felt that attachment which men
n Rom. iv. 12. "ib. ver. 1-3. P ib. ver. 22-25. q Gal. i. 16.
104 GENESIS, XII. 5.
[20.
usually do to their native country; and found it painful to
turn his back upon all his friends, and to forsake all the
comforts which he enjoyed in opulence and ease. No doubt,
too, he had much to combat with amongst his friends and
acquaintance. He was leaving his native country, and yet
"he knew not whither he was going." How strange must
this appear ! yea, what a folly and infatuation ! But "he
knew in whom he had believed," and had no fear but that the
Lord J ehovah, who had called him, would guide his feet, and
keep him in all his ways. And shall not we also have much
to contend with, if we obey the call of God in his Gospel?
To renounce the world, to " mortifY our members upon
earth, to cut off a right hand, to pluck out a right eye, to
crucify the flesh with the affections and lusts," is surely no
easy work. The very terms in which these duties are expressed
sufficiently declare what self-denial is necessary for the dis-
charge of them. From "\vithout, also, our difficulties will be
increased. We shall have foes without number to obstruct
our way; and most of all, "those of our own household."
Hence our blessed Lord warned his followers, saying, "If any
man will be my disciple, let him deny and take up his
cross daily, and follow me." In truth, "if we hate not father
and mother, and houses and land, yea, and our own lives also
in comparison of him, we cannot be his disciples." Let not
this appear a hard saying : obey it, like Abram; and, like
him, you shall find it "a light burden and an easy yoke.'']
4. His prudent care-
[ Abram collected together all the substance which he
could conveniently carry with him, and took it along with him
for his support. To acted otherwise, without necessity,
would have been to tempt God, rather than to trust in him.
He had many dependent on him; and it became him, as far
as with propriety he could, to provide for their support. And
the same prudent care becomes us also. It is one thing to
improve the means we possess, and another to trust in them.
-We must never say to gold, " Thou art my hope ; or to the "
fine gold, Thou art my confidence:" but at the same time we
Jtre to employ the talents which God has committed to us,
that we may support ourselves, and not _be chargeable to
others. That is a remarkable expression of Solomon, " I
wisdom dwell with prudence r." And a prudent attention to
our worldly circumstances tends rather to honour, than dis-
grace, religion. Abram, as the head of a family, provided
for his own : and he did right in this : yea, if he had not done
it, he would have "denied the faith, and been worse than an
r Prov. viii. 12.
21.] SEPARATION OF ABRAM AND LOT. ;,](}5
infid;l." Whatever, .then, ?e .Your situation in life,
to discharge the duties of 1t m a becoming manner and let
your determination through grace be like that of David " I
will behave myself wisely in a perfect way
8
."] ,
5. His persevering diligence-
. [In stopping at Haran till his death, I suppose,
he Judged that to be, or rather, that 1t was for the time, his
proper destination. But being afterwards directed to go to
Canaan, he went forth, and turned not aside till he came
thither : and there he abode for many years. Indeed, to the
very end of his life he held on in the good way which God
had directed him to pursue. And thus it is that we also must
approve ourselves to God. We must " not turn back : for, if
we do, God's soul will have no pleasure in us." If we "turn
back" at any time, it is to certain "perdition." Let us "re-
member Lot's wife." In fact, it were better for us never to have
"known the way of righteousness, than, after having known it,
' to depart from it." Go on then, like Abram, " as pilgrims
and sojourners here," "shewing plainly, that you are seeking
a better countryt." And be assured, that "if, by patient con-
tinuance in well-doing, you seek for glory and honour and
immortality, you shall in the end attain eternallifeu."]
s Ps. ci. 2. t Heb. xi. 9, 10, 13-16. u Rom. ii. 9.
XXI.
SEPARATION OF ABRAM AND LOT,
Gen. xiii. 8-11. And Abram said unto Lot, Let there be
no strife, I pray thee, between me and thee, and between
my herdmen and thy herdmen; for we be brethren. Is not
the whole land before thee? Separate thyself, I pray thee,
from me : if thou wilt take the left hand, then I will go to
the right; or if thou depart to the right hand, then I will
go to the left. And Lot lifted up his eyes, and beheld all the
plain of Jordan, that it was well watered every where, before
the Lord destroyed Sodom and Gomorrha, even as the
garden of the Lord, like the land of Egypt as thou comest
unto Zoar. Then Lot chose him all the plain of Jordan.
WEALTH is almost universally considered as a
source of happiness, and in that view is most .eager!y
desired. That it may conduce to our happmess m
some respects, especially when it is for the
relief of our fellow..;creatures, we admit: but It IS much
106 GENESIS, XIII. 8-11. [21.
oftener a source of trouble and vexation than of
satisfaction and comfort. " If goods increase, (says
Solomon,) they are increased that eat thema." A
multitude of servants augments our care. Their
disagreements among themselves, or disputes with the
servants of others, frequently become an occasion of
disquietude to ourselves. The envy also and jealousy
that are excited in the breasts of others, operate yet
further to the disturbance of our peace. In how
many families have contentions arisen from this
source! How many who have spent years together
in love and harmony, have been distracted by feuds
and animosities as soon as ever they were called to
share the property that has been bequeathed them !
Even piety itself cannot always prevent that discord,
which the pride or covetousness of others is forward
to excite. Abram and Lot had lived together in per-
fect amity, while their circumstances were such as to
preclude any jarring of interests; but when their
opulence increased, occasions of jealousy arose ; their
servants, espousing too warmly their respective inte-
rests, quarrelled among themselves; and it became
expedient at last, on account of the difficulty of
finding pasturage for such numerous flocks and herds,
and for the sake of preventing more serious disputes,
that a separation should take place between them.
The manner in which this separation was effected will
afford us much instruction, while we consider,
I. The proposal of Abram-
His conduct on this occasion was indeed such as
became his exalted character. It was,
1. Conciliatory- .
(Abram well knew the value and blessedness of peace.
He knew that " the beginning of strife is as when one letteth
~ t water;" the breach, however small at first:, being quickly
Widened by the stream that rushes through 1t, and speedily
defying all the efforts of man to prevent an inundation. He
had learned that valuable lesson, " To leave off contention
before it be meddled with b( knowing that when it is once
a Eccl. v. 1 1.
b Prov. xvii. 14.
21.] SEPARATION OF ABJ:tAM AND LOT. }07
begun, no can tell when or how it shall terminate.. Hence
he was desirous of promoting peace between the herdmen
and more especially between himself and Lot. The con:
sideration of the relation subsisting between himself and Lot
rendered the idea of contention still more hateful in his
" Let there be no strife, I pray thee, between me and thee and
between my herdmen and thy herdmen; for we be brethen."
How amiable was this spirit, how engaging was this address !
and how happy would the world be, if all were thus studious
to prevent contention, and to "keep the unity of the Spirit
in the bond of peace ! "]
2. Condescending-
[ Abram, as standing in the superior relation of an Uncle,
and as being the person peculiarly called of God, while Lot
was only a Nephew and an attendant, might well have claimed
the deference and submission that were due to him. But, in-
stead of arrogating to himself any authority or asserting his
own rights, he was ready to act the part of an inferior; rightly
judging, that condescension is the truest honour, and that to
be the servant of all is to imitate most nearly the character of
our blessed Lord c. Accordingly the proposal came from him,
that, since circumstances imperiously required a separation, they
should separate in a manner that became their holy profession.
How many angry disputes, and bitter quarrels, and bloody
wars might be avoided, if the contending parties, instead of
proudly requiring the first advances from each other, would
strive who should be foremost in making proposals for peace!]
3. Generous-
[Commonjustice required that the partition ofland should
be such as to secure to Abram equal advantages with Lot.
But Abram waved his rights, and cheerfully conceded to his
Nephew whatever portion he chose to take. Though he could
not but know that there was a great difference between the
lands on either side of him, the one being far more fertile and
better watered than the other, he desired Lot to occupy which-
ever he preferred, and to leave the other to him. a
noble, disinterested, generous mind did this manifest! Would
to God that such an indifference about carnal interests were
more prevalent in the world, and especially among the pro-
fessors of religion! This would shew a becoming deadness to
the world: it would give an evidence, that our hearts were set
on things above, and. not on things below : it would illustrate,
more strongly and convincingly than ten words, the
efficacy of faith, and the excellence of true religwn.]
c Matt. xx. 26-28.
108 GENESIS, XIII. 8-11. [21.
Admirable as was the example of Abram, we
observe a perfect contrast to it in,
11. The choice of Lot-
Whether Lot was at that time a converted man,
we cannot say: it is certain that twenty years after
this he was a truly righteous man, and a most distin-
guished favourite of Heaven d: and it is not impro-
bable that the change of heart which he experienced,
arose from the troubles which his present choice
entailed upon him. But without determining his
general character, it is very plain that his conduct in
the present instance argued,
1. Too great a concern about his temporal in-
terests-
[ As far as the history informs us, we have no reason to
think that Lot felt any reluctance in parting with Abram. He
had now an opportunity of gratifying his covetous desires; and
he seems to have embraced it with greediness and joy. If he
had not been blinded by selfishness, he would have returned
the compliment to Abram, and given him his choice: or, if he
had accepted Abram's offer, he would at least have endea-
voured to make an equitable division of the lands, so that
each might have his proper portion of the more fertile coun"'-
try. But instead of this, he surveyed with pleasure the well-
watered plains of Jordan, which were beautiful and fruitful like
Eden of old, and took the whole of them for himself; regard-
less what difficulties his Uncle might experience; and intent
only on his own interests. Who does not see the meanness
and illiberality of this conduct? Who does not see that world-
liness and covetousness were the governing principles of his
heart? If the man who requested our Lord to interpose in
order to obtain for him his proper share of his father's inherit-
ance, needed that caution, " Take heed and beware of covet-
ousness," much more did the choice of Lot betray a very undue
concern about his temporal interests, and a selfishness that
was deeply reprehensible.]
2. Too little regard to the interests of his soul-
[Lot could not but know the character of the people of
Sodom; for they declared their sin before all, and without the
least reserve: and he ought to have considered what a ten-
dency there is in " evil communications to corrupt good man-
ners." But as he left Abram without regret, so he went to
d 2 Pet. ii. 7, 8.
21.] SEP.ARATION OF ABRAM AND LOT. 109
dwell in Sodom without fear. What benefits he was losing
and ~ h t dangers he ~ s about to rush into, he little thought
of: his earthly prosperity was all that occupied his mind : and
whether the welfare of his soul were forwarded or impeded he
did not care. This conduct every one must blame : yet how
many are there who pursue the same heedless and pernicious
course! How many for the sake of temporal advantage will
leave the places where their souls are nourished with the bread
of life, and take up their abode where there is an incessant
" famine of the word !" How many will form their connexions
even for life upon no better principle than this ! Well will it
be for them, if the troubles which they bring upon themselves,
operate, as they did on Lot, to bring them to repentance.]
Let us LEARN from hence,
1. To guard against the love of this world-
[It is not without reason that St. John says, "Love not
the world, neither the things that are in the world: if any man
love the world, the love of the father is not in him e." We see
in the instance before us what unhappy dispositions the love of
this world generated, and what unworthy conduct it produced.
Indeed the folly as well as sinfulness of this disposition is
strongly illustrated. in the present case: for Lot had enjoyed
his portion but a little time before he was plundered of all that
he possessed, and himself and family were carried into cap-
tivityf: and, after his restoration to liberty and opulence, he
at last was forced to flee for his life, and to leave all his pro-
perty, and part also of his family, to be destroyed by fire from
heaveng. Thus shall a love of this world be recompensed to
all. If God have designs of mercy towards them, he will either
take away from them the objects of their idolatrous regard, or
embitter to them the possessions in which they have sought
delight. Let us then be on our guard against that "love of
money which is the root of all evil; which while some have
coveted after, they have erred from the faith, and pierced them-
selves through with many sorrows: for they that would be rich,
fall into temptation and a snare, and into many foolish and
hurtful lusts, which drown men in destruction and perdition h."]
2. To cultivate an affectionate and self-denying
spirit-
[ If we look no further than this present life, the exercise of
love and self-denial has greatly the advantage of selfishness, even
when it is most successful. Let us compare the Jeelings of
Abram and of Lot on this occasion: how refined, how enviable
e 1 John ii. 15, 16.
fGen. xiv. 12.
g Gen. xix. 14, 17, 25, 26. h 1 Tim. vi. 9, 10.
110 GENESIS, XIV. 18-20.
[22.
were those of Abram in comparison of Lot's! Give to Lot all
the joy of successful covetousness, and conceive him to be :filled
with exultation at the portion he had gained, and at his prospects
of increasing opulence : suppose, on the other hand, Abram im-
pressed with. thankfulness to God for having enabled him to
sacrifice his own interests rather than contend about them, and
for having disposed his mind to generosity and love: which of
these two had the more solid happiness? No man who has any
just notions of happiness, can entertain a doubt. What then
we admire in another, let us cultivate in ourselves : and what
we cannot but acknowledge to be highly virtuous and laudable,
let us labour to attain, let us endeavour to preserve in constant
exercise. " Let us be kindly a:ffectioned one to another in bro-
therly love, in honour preferring one anotheri." Let us "look
not on our own things only, but rather and principally on the
things of othersk." Thus" walking in the steps of our father
Abraham,"we shall approve ourselves his children; yea, we shall
resemble that greatest of all patterns, the Lord Jesus Christ,
who "came not to be ministered unto, but to minister, and to
give his life a ransom for many
1
." And as Abram was imme-
diately visited by God, and refreshed with more assured pro-
spects of the promised land m, so shall every one who denies
himself for God, be recompensed with present consolations,
and eternal joysn.J
i Rom. xii. 10.
m ver. 14--17.
k Phil. ii. 4, 5.
n Luke xiv. 14.
XXII.
1 Matt. xx. 26--28.
MELCHIZEDEC BLESSING ABRAM.
Ge:rf. xiv. 18-20. And Melchizedec king of Salem brought
forth bread and wine : and he was the priest of the most
lti,qh God. And he blessed him, and said, Blessed be Abram
of the most God, possessor of and earth: and
blessed be the most high God, which hath delivered thine
enemies into thy hand. And he gave him tithes of all.
WAR is a calamity arising out of the state of fallen
man. We have innumerable lusts which cannot be
satisfied without trespassing on others, and which
lead us lo retaliate injuries with vindictive ferocity.
Hence there is no nation, whether savage or civilized,
which is not frequently engaged in war: and if there
were any one nation determined to cultivate peace
22.] MELCHIZEDEC BI.ESSING ABRAM. 111
to the uttermost, it still be necessary f()rthen1
to learn the art of war, m order that they might be
.when. to repel aggression, and to
maintain their hberhes. The first war of which we
read in history, was that recorded in the chapter
before us. Chedorlaomer king of Elam, with three
confederate kings, invaded the cities of the plain,
who had combined for their mutual defence ; and,
having defeated the combined armies, took Sodom
and Gomorrha, and plundered them of all that was
valuable or useful. Abram, as we have already seen
in his conduct to Lot, was a man of peace : and from
the history before us it is clear, that he was not
under the influence either of covetousness or am-
bition ; but, living in the midst of hostile nations,
he had wisely trained his servants, 318 in number,
to the use of arms : and finding that his nephew Lot
had been carried captive by the victorious invaders,
he determined, with God's help, to rescue him.
Accordingly he armed his little band, and, with a
few allies, pursued the victors. He speedily came
up with them, and, by a stratagem suited to the in-
feriority of his force, prevailed against them. Having
dispersed or slain his enemies, he recovered all the
captives and the spoil ; and returned in triumph to
those whose cause he had espoused. In his way to
them he received the testimonies of God's approba-
tion mentioned in the text. To elucidate these, to-
gether with the circumstances connected with them,
we shall consider,
I. The respect which Melchizedec paid to Abram-
Melchizedec was a person of most singular and
mysterious character-
[Some have thought that he was the same as Shem : but
Shem's parentage was known; whereas Melchizedec's was not.
Others have thought that he was Christ, who just for that
occasion assumed the appearance of a man: but he was a per-
son "made like unto the Son of God;" and therefore could
not be the Son of God himself. Whoever he was, he was cer-
tainly a very eminent type of Christ. His name
he was king of righteousness, while at the same time, as kmg
112 GENESIS, XIV. 18-20.
[22.
of Salem, he was king of peace
8
, He was also "a Priest of
the most high God," ministering, not to one peculiar people,
as the Levites afterwards did, but to mankind at large without
any distinction. In these respects b,e typified the Lord Jesus,
whose "sceptre is a right sceptre\" who "maketh peace for
us by the blood of his crossc," and who is "the great High
Priest " that once ministered on earth, and is " now passed into
the heavens" to offer incense before the throne of God d, In
him alone, after Melchizedec, were combined the offices of
King and Priest: He and he only is" a Priest upon his throne c."
Moreover, Melchizedec was a type of Christ in those things
which we do not know concerning him, as well as in those
things which we do know : yea, there were many things con-
cealed from us, on purpose that he might be a more illustrious
type of Christ. We are not informed of his birth, or paren-
tage, or death. We are not told who preceded him in his office,
or who followed him. He is merely introduced on this occa-
sion as "without father, without mother, without beginning
of life or end of days," that he might fitly represent that
adorable Jesus, who was without father, as Man, and without
mother, as God, and who abideth a priest continuallyr.]
As God's servant, he came forth on a remarkable
occasion to honour Abram-
[ Abram was returning with his victorious bands, laden
with the spoil that he had recovered from the slaughtered
kings. For the refreshment of his weary troops, Melchizedec
brought forth bread and wine. It is certainly a striking co-
incidence, that this, even bread and wine, is the provision which
our great High Priest has appointed to be received by all his
people to refresh them after their conflicts: but we do not on
the whole apprehend that there was any thing more intended
by the bread and wine, than to administer suitable nourish-
ment to Abram and his attendants after their fatigues. But
from the other tokens of respect which Melchizedec shewed to
Abram, there is much instruction to be derived.
Melchizedec blessed .A.bram for the zeal he had manifested,
and blessed God for the success he had given. In blessing
Abram he shewed what obligations we owe to those who go
forth to fight in our defence, and by their valour procure to us
the peaceful enjoyment of our possessions. If Abram had riot
stood forth on that occasion, what misery would have been
entailed on those who had been taken captive, and on those
who were left behind to bewail the loss of their dearest rela-
tives, and experience the pressure of want and famine! And
a See Heb. vii. 1, 2.
d Heb. iv. 14.
b Ps. xlv. 6.
e Zech. vi. 13.
c Col. i. 20.
r Heb. yii. 3.
22.] MELCHIZEDEC BLESSING<ABRAM. U3
also. may easily conceive to what a deplorable state we
0

t!ns natl?n should .soon be reduced by our envious and ambi-
tlo';ls If we .had not fleets and armies ready to
mamtam our cause. It Is to be lamented indeed that all our
waiTiors are not so pacific in their principles, and disinterested
in their patriotism, as Abram was ; but still they are instru-
ments of good to us; and we ought to acknowledge with
gratitude the benefits they confer upon us.
Had Melchizedec rested there, he had ill performed the office
of a priest. But he proceeded to bless God also; shewing
thereby, that all success must ultimately be traced to God, "the
giver of every good and perfect gift." It would have been im-
piety indeed not to give him the glory of so complete a victory,
obtained by so small a force over four confederate and trium-
phant kings, without the loss of one single follower. ,But he
should. be acknowledged in every instance of success, whether
more or less complete, and whether more or less dearly pur-
chased: for "it is He who giveth victory unto kings;'' "he
raiseth up one and casteth down another;" "he saves whether
by many or by few."]
Let us now turn our attention to,
11. The return which Abram made him-
Had we been told that Abram gave Melchizedec
a present in return for his kindness, we should merely
have considered it as a proper compliment suited to
the occasion. But we are informed that " he gave
him tithes of all." This circumstance is peculiarly
important. If we . attend to it, and consider it ac-
cording to the light reflected upon it in other parts
of Scripture, we shall find in it,
1. An acknowledged duty-
[Melchizedec was God's In performance of
his high office, he had taken a lively mterest m the concerns of
Abram: he had not merely congratulated him as a friend, but
blessed him officially as a priest; and had rendered thanks also
to God for him as his Minister and representative. In short,
he had been a kind of Mediator between God .and Abram,
acting as Priests are ordained to do, for each, with and towards
the other g. Abram, viewing him in this light, gave him the
tithes not as a friend but as God's representative. Doubtless
A accompanied 'the with
of personal respect and gratitude : but still, though he rmght
intend it Jn some measure as a token of love to he
g Heb. v. 1.
VOL. I.
I
114 GENESIS, XIV. 18-20.
[22.
designed it principally as a t:nbute of piety to God. And herein
he has shewn us our duty towards the Priests and Ministers
of God. If they perform their office, as Melchizedec did, with
a tender concern for those amongst whom they minister, and
with real piety towards God, they ought to be " esteemed very
highly in love for their work's sake:" "While they serve at
the altar, they ought to live of the altar ; " and." while they
minister unto us of their spiritual things, we should feel happy
in imparting to them of our temporal things." What if our
property be earned with the sweat of our brow, or purchased,
as Abram's was, at the risk of our life ; we should account a
portion of it due to God, who has enabled us to acquire it ;
and we should consider the support of his Ministry and his
religion as having the first and most urgent demand upon us.]
2. A hidden mystery-
[W e should have seen nothing particular in this transac-
tion, if God had not been pleased to reveal it to us. But by
the light of the New Testament we see in it nothing less than
the abolition of the whole Jewish polity, and the establishment
of .Christianity upon its ruins.
The tribe of Le vi were by God's special command ordained
to be priests; and the tithes of every thing (which God claimed
as his property) were to be given to them for their support.
They were to be considered as God's representatives; and
therefore they had, in this respect, a superiority above all the
other tribes. But Melchizedec ministered in the priesthood
four hundred years before they had any designation to the
office; and an hundred and fifty years before Levi himself
existed: and to him Abram, the .father of all the tribes, paid
tithes. The same superiority therefore which the tribe of Levi
claimed on account of the priesthood above their brethren,
Melchizedec claimed above Abram himself, and consequently
above Levi also: for " Le vi being in the loins of his father
Abram, may be considered as paying tithes in Abram." Here
then at once we see, that Melchizedec's priesthood was supe-
rior to that of Levi. Now the priesthood of Christ was to be,
not after the order of Levi, but after the order of Melchize-
dec; (for God foretold, even while the Levitical priesthood
was in all its plenitude of sanctity and power, that another
priest should arise after the order of Melchizedech.) Christ
therefore had a priesthood of a higher order than that of Levi.
This further appears from the circumstance of his being
appointed to the priesthood with an oath, (" The Lord
aware, and said, Thou art a priest for ever after the order of
Melchizedec: ") whereas the Levitical priests were .appointed
h Ps. ex. 4.
22.] MELCHIZEDEC BLESSING ABRAM. . 'it15
without any such solemnity. Moreover, as we befQre llfnte(Y
the;e 'Yas. no successor to. Melchizedec in his priestly office;
which mtrmated, that Christ should have none in his but tiui.t
his priesthood should be everlasting: whereas the' Levitical
p;iests continue in by reason of death.
:From all this It appears, that Christ s pnesthood was intended
to super8ede that which was appointed by the law; and con-
se.quently, the law itself, was so connected
With the pnesthood, was to ywld to the dispensation which
should For if. Melchizedec's
whiCh was only typical, was supenor to that of Levi, much
more must Christ's priesthood be superior; because the things
-which exalted the person and office of Melchizedec, were
merely figurative and shadowy; whereas those which dignify
the person and office of the Lord Jesus, are real and substan-
tial; he is really in his person the eternal God, and will
execute to all eternity the office he has undertaken i,
Behold, then, how deep a mystery is contained in that which
appears at first sight so unimportant! 0 that we may all bear
it in mind, and present to him, not a portion of our property
only, but " our bodies and our souls also to be a living sacrifice
unto God!"]
To IMPROVE this subject, we would earnestly entreat
of you these two things :
1. Study the Scriptures with earnest prayer .to
God for the teaching of his good Spirit-
[In every part of God's word there are many important
truths which cannot be discerned, unless God be pleased to
" open our eyes to see them, and _our understandings to under-
stand them." We do not mean by this observation to refer to
mysteries merely, but to great practical truths. We may un-
derstand the letter of Scripture, ali.d yet be extremely ignorant
of its spirit. Take, for instance, such an expression as this,
" God is love:" What, I ask, can we understand of it without
humble meditation and prayer? Yet if we have meditated
and prayed for eve; so long a time, there would still un-
searchable riches m those words to reward our contmued
search; yea, eternity not suffice explore their full
meaning. Exactly as we nnght have meditated a thousand
years upon the text, and not out. the which by
the light of subsequent revelatiOns we m them, so It
is with ten thousand other passages, which we cannot duly
comprehend or feel, till God is pleased to reveal them to us
by his Spirit. The B'ible is " a sealed book;" and neither
i See the whole seventh chapter to the Hebrews.

116
GENESIS, XV. I.
[23.
the unlearned nor the learned can open it of themselvesk. It
contains inexhaustible " treasures of wisdom and knowledge"
which God alone can impart. Let us then search the Scrip-
tures with humility and diligence, lifting up at the same time
our voice to God for understanding: for it is God alone who
giveth wisdom; "out of his mouth cometh knowledge and
understanding
1
."] .11
2. Let every mercy you receive, lead you to God
the giver of it-
[Ungodly men would have been rioting upon the spoil,
and abusing the gifts which God had bestowed upon them m.
But Abram and Melchizedec made this victory an occasion of
glorifying God. 0 that we could learn of them! Our suc-
cesses too often lead to intemperance and riot: yea, mercies
of every other kind have but little effect to solemnize the
spirit, or to change the heart. Deliverances from sickness,
how little are they improved as they ought to be! Instead of
devoting our renewed strength to the service of our God, we
too commonly lose the impressions that were upon us, and
forget the vows which we made in the day of our calamity.
But let it not be thus in future: let the honour of God be
dear to us: let it be the first desire of our hearts to render
unto him our tribute of P!aise and thanksgiving: and the
more visible his interpositions have been in our favour, the
more earnest let our endeavours be to live to his glory.l
k Isai. xxix. 11, 12. 1 Prov. ii. 1-6. m 1 Sam. xxx. 16.
XXIII.
ENCOURAGEMENT TO THE FEARFUL.
Gen. xv. 1. After these things, the word of the Loril came
unto Abram in a vision, saying, Fear not, Abram: I am
thy shield, and thy exceeding great reward.*
WE may here observe,
I. The most eminent saints need encouragement-
They are apt at times to feel discouragement,
1. From a review of past difficulties-.
[Persons under the immediate pressure of their trials are.
often not aware of their greatness. God mercifully conceals
it from them, lest their energies should be weakened. But
Tlris is only a slight sketch, given. extemporaneously to a friend.
23.] ENCOURAGEMENT TO THE FEARFUL. 117
when they see, in their calmer moments, what difficulties 'they
have had_to they are amazed at themselves: I had
almost srud, They are amazed at God : and they tremble lest
should be recurrence of trials ;
nothing but a failure under them. This was the special case
with Abram at this time.]
2. From a prospect of augmented triais-
[Trials in prospect are always formidable and the ima-
gination often paints them in the deepest A sense
of weakness gives rise to fears ; and the most eminent saints
are apt to be appalled. J
3. From an apprehension of disappointed hopes-
[ Confidence in a time of ease is apt to fail when the hour
of trial comes: e.g. Peter, on the waves; and Mosesa; and
Joshuab. And you too, my brethren, who have hoped that
sin should be entirely slain, are apt to be discouraged when
you :find it still working in you. J
II. The encouragement which God affords them-
God .affords them the richest encouragement:
1. He assures them of protection-
[He provides armour for his people : arid that armour
shall be effectual. But he himself is in the place of armour:
and our enemies must break through him, to reach us. He
is "a wall of fire," that devours the assailants. See how this
is represented by Paul (Col. iii. 3): "Your life is hid with
Christ in God." . Who can fear, that has such a protection as
this? The weakest may laugh all his enemies to scorn. J
2. He gives himself to them, as their portion-
[Happiness too, as well as protection, will he afford
them: happiness here; happiness hereafter. Conceive of all
the glory of heaven-how rich a reward! But heaven is no-
thing in comparison of the reward provided: it is the God of
heaven that is our portion. See him in all his perfections, in
all his glory, in all his blessedness: HE is yours; THAT is
yours, for ever-your portion; your _indefeasible. in-
heritance. Say, fearful srunt, whether here Is not sufficient
encouragement?]
And now, is there here a timid saint?
[Come with me, and survey your enemies. Who are they?
what are they? They are before moth." An?
look at your Friend: survey HIM, hzs power, hzs goodness, hzs
a Exod. v. 22, 23.
b Josh. vii. 7-9.
118 GENESIS, XV. 5, 6.
[24.
fidelity. Have you now any cause for fear? Be strong : fear
not. See 1 Tim. iv. 10.]
To the careless unbeliever let me also speak-
[Tell me, Have not you cause to fear? Think of the
danger to which you are exposed. And where will you find
" a shield?" Think of the recompence that awaits you: how
different from that of the believing soul! Exceeding bitter
will be " thy reward"--- 0 that I could awaken you to
fear! The world and the devil say, "Fear not." But I say,
"Fear, and tremble." Yet will I say, that Abram's God
may still be thine: he was once an idolater, as thou art: the
sovereign grace that elected him, may fix on thee : the cove-
nant made with him is open to thee ; and all the blessings of
it will be thine, if, like him, thou wilt be "strong in faith,
giving glory to God." The seed for whom he waited, is come:
the blessings, to which he looked forward, are poured out
upon all the families of the earth. Look to the Lord Jesus
Christ, and they shall all be thine.]
-XXIV.
ABRAM JUSTIFIED BY FAITH.
Gen. xv. 5, 6. And he brought him forth abroad, and said,
Look now toward heaven, arid tell the stars, if thou be able
to number them. And he said unto him, So shalt thy seed
be. And he believed in the Lord, and he counted it to him
for righteousness.
THE enjoyment of the divine presence is truly sa-
tisfying to the soul. In having the light of God's
countenance we have all that we can desire : we are
elevated above earthly things; the possession of them
cannot add to our happiness ; the want of them can-
not diminish it. Yet, in another sense, the soul is
not satisfied: the more it has of God, the more it
desires ; nor will it ever .be satisfied, till it shall have
attained tp.e full, uninterrupted, everlasting fruition
of him. Unspeakably blessed was the state of Abram,
when God, in return for his active and disinterested
zeal in rescuing Lot from captivity, gave him that
promise, u I am thy shield, and thy exceeding great.
reward." This was sufficient to dissipate all fear with
respect to confederacies that might be formed against
ABRAM JUSTIFIED BY FAITH.
119
him, and to confirm that contempt of lucre which he
had shewn in refusing to accept even a thread of a
shoe-latchet of all the spoil that he had taken. But
was Ab ram contented with this promise? No. God
had before promised that he should have a child, from
whom due time the Messiah should spring. He
had waited already ten years, and had no child : and
as he and his wife were far advanced in years, the
prospect of issue became, daily, more dark and dis-
He therefore could not be completely
happy till he could see this great point accomplished.
Hence, notwithstanding the declaration which God
had just made to him,. he expressed his regret at not
having an offspring to inherit his substance, and to
confirm his expectations of the promised Messiah ;
" Lord God, what wilt thou give me, seeing I go
childless, and the steward of my house is this Eliezer
of Damascus? Behold, to me thou hast given no
seed: and lo, one born in my house is mine heir."
vV e cannot suppose that it was merely an anxiety to
have an heir to his fortune, that produced this reply
to God : that, though natural enough, would have
been unworthy of so eminent a saint, and especially at
the very moment when he was receiving such commu-
nications from God. But, if we suppose his anxiety to
have respect chiefly to the Messiah, then was it every
way worthy of his high character. Indeed the answer
which God gave to him in the text, clearly shews that
Ab ram's views extended not to an immediate progeny,
so much as to a remote posterity, who should "be
blessed through him." And in this view the conduct
of Abram strongly exemplifies our introductory ob-
servation.
We do not apprehend that he doubted whether the
promise formerly given him would be fulfilled ; but,
that he began to be for its
The repetition of the prormse, howev.er, Its
attendant circumstances, confirmed his faith ; m the
exercise of which he obtained renewed testimonies
of his acceptance with God.
We shall endeavour to set before you,
..

1 ~
GENESIS, XV. 5, 6. [24.
I. The faith he exercised-
The promise which was now given him, was very
extensive-
. [It being early in the morning before sun-rise, God
u brought him forth abroad, and bade him com1t, if he could,
the stars of heaven;" and then told him that" his seed should
be, like them," innumerable. This doubtless respected, in the
first instance, his natural seed : and though he waited fifteen
years longer for the birth of that child from whence that nume-
rous progeny was to spring, yet it was accomplished, as Moses
repeatedly declared, previous to their taking possession of the
promised land a. But the promise, taken as it must be in con-
nexion with that which had been before given him b, and that
which was afterwards given c (for they were all either different
parts, or only repetitions of the same promise), had an ulterior,
and more important view. It assured to him, that he should
have a spiritual seed; that the Messiah himself should spring
from his loins; and that multitudes, both of Jews and Gen-
tiles, should, through faith in the Messiah, become his spiritual
children.
That the promise had this extensive meaning, we cannot
doubt : for we are told, that the seed promised to Abram, was
Christ d ; and that in this promise the Gospel was preached
unto him
8
Now the Gospel includes every thing respecting
the work and offices of Christ, and the call of the Gentiles to
believe in him : and therefore these were the things to which
Abram was taught to look forward when this promise was
given him.]
The faith which. he exercised, had respect to the
promise in all its parts-
[He believed that he should have a numerous progeny: yea,
fifteen years afterwards, when it was more plainly declared that
he should have a child by Sarah, notwithstanding he was about
an hundred years old, and Sarah ninety, and both the dead-
ness of his own body and of Sarah's womb forbade all hope that
a child should be born to him in the natural way, "he, against
hope, believed in hope:" God had said to him, " so SHALL THY
SEED BE ; " and "he staggered not at the promise through un-
belief, but was strong in faith, giving glory to God; being
fully persuaded, that what he had promised he was able also to
perform r." At the same time, in this progeny he beheld the
promised seed, the Lord Jesus Christ. Of this we can have no
a Dent. i. 10. and x. 22.
c Gen. xvii. 4-7. and xxii. 17, 18.
e Gal. iii. 8.
b Gen. xii. 2, 3.
d Gal. iii. 16.
f Rom. iv. 18-21.
24.] ABRAM JUSTIFIED BY FAITH. 111
doubt; for our Lord himself said to the Jews, "Your
. father, Abraham reJOICed to see my day; he saw it and was
glad g. What can be .the meaning of this? can it mean only
that he foresaw that this progeny could continue so many hun-
dred years? In. truth, he no reason to rejoice, if that were
all i. for tern?le destructiOn that w!l's speedily to terminate
therr political far more m it to make him weep,
than the prolongatiOn of It to that period had to make him
rejoice. There can be no doubt but that by " the day of
Christ" is meant, the whole scheme of Christianity as pro-
mulged by the great Founder of it, together with its establish-
ment throughout the world by the ministry of his apostles. In.
this he might well rejoice, because he himself was to be saved
by what Christ should do and suffer; and myriads even to the
remotest corners of the earth should be made partakers of the
same salvation. That his faith thus terminated on the Lord
Jesus, seems intimated even in the very words of our text: for
when the promise was given him, it is not said merely that he
believed the Lord, but that " he believed IN the Lord." We
do not indeed mean to lay any great stress on this ; because
we are aware that to believe, and to believe in, may be con-
sidered as synonymous expressions: but, as agreeing with the
universal testimony of Christ and his apostles, it ought not to
be overlooked. The faith of our father Abraham is constantly
said to be the same with oursh: but if his had not respect to.
Christ, it is essentially different from ours: if it related only to
the power of God, it agreed as much with the faith of those
who crucified the Lord Jesus, as of those who trusted in him
for salvation; and therefore we are sure that, like the faith of
all his believing children, his faith terminated upon Christ.]
It is this view alone of Abram's faith that can ac-
count for,
11. The benefit he obtained-
Every exercise of faith on God's word. the
accomplishment of that word to the behevmg soul :
" God cannot deny himself." But as the faith of
Abram respected in this instance the of God's
promises relating to the work ofredemptwn, It b:ought
not merely one single benefit,. but all the blessmgs_of
redemption into his : " It wa.s co:unted to him
for righteousness." This IS founda-
tion of much and important reasomng m the New
g John vili. 56.
11 Rom. iv. 12, 16.
122 GENESIS, XV. 5, 6.
[24.
Testament: we shall endeavour therefore to state to
you what we apprehend to be its precise import.
1. It does not mean that the act of faith constituted
Abram's righteousness, or that he was in any way
justified by it as an act-
[Faith, considered as an act, is the same as any other act
of the human mind. As hope, or love, or fear, or any other
grace, is a work of man; so faith, considered as an act, is a
work of man: and if Abram was justified by it in this view,
he was justified by works : but the whole Scripture positively
contradicts this, and affirms that he was justified by faith as
opposed to works. St. Paul, referring to the words of our text,
says, " What saith the Scripture ? Abraham believed God;
and it was counted unto him for righteousness i:" then explain-
ing himself more fully, he adds, "We say that faith was
counted to him for righteousness k," He afterwards calls it
" the righteousness of faith," as opposed to the works of the
lawr: and repeats again, respecting his faith, that "IT was
imputed to him for righteousnessm."
Moreover if the mere act of faith constituted Abram's justi-
fying righteousness, he had whereofhe might glory before God:
he could say, ' I performed an act which was the true and
proper ground of my salvation ; so that my salvation was not
altogether a gift of free grace, but, as far at least as respected
that act of . mine, it was a debt paid to me in consideration of
the work which I had performed.' But this idea also St. Paul
expressly controverts; and maintains, in opposition to it, that
Abram "had not anything whereof to glory before God," but
that the reward given him was of grace, and not of debt :" and
from thence he deduces this general position, that " to him that
worketh not, but believeth on him that justifieth the ungodly,
his faith is counted to him for righteousnessn."]
2. The meaning is, that his faith, as laying hold
of Christ and of his righteousness, was the mean or
instrument whereby he was justified-
[Much has been said on the subject of imputed righteous-
ness ; and controversies have been raised about the words, while
in substance the same thing has been intended . That we should
"contend earnestly for the faith," is certain; but "strifes of
words" we should avoid : and if we hold fast that which . we
have stated to be the import of the expression, we hold that in
which all good men are agreed, without relinquishing one atom
of important truth.
i Rom. iv. 3. k Rom. iv. 9.
1
Rom. iv. 13.
m Rom. iv. 22. See also Gal. ill. 6. n Rom. iv. 2-5.
24.] AB RAM JUSTIFIED BY FAITH. .Jf.l3
W: before that Christ and his salvation were
con tamed m the pronnses made to Abram; and that Abra.lll's
faith had respect to them. Now we say that by his faith Abram
became in all that Christ did and suffered, precisely
as we do at this day. The only difference between Abram and
us is this : Abram believed in a Saviour that should come
and we believe in a Saviour that is come. As to the efficac;
Christ's death, there is no difference at all between those
who preceded, or those who followed him : he was "the Lamb
slain from the foundation of the world." The righteousness
of Christ also availed as much for the justifying of believers
under the Old Testament, as of those who were his more im-
mediate followers. The parallel drawn by St. Paul between
the sin of the :first Adam and the righteousness of the second
Adam, is equally just, whether it be referred to Abram or to
us: it designates the way in which Abram was justified, as
well as the way in which we are justified: '' By one man's
offence death reigned by one : much mort: they which receive
the gift of righteousness, shall reign in life by one, Jesus
Christ." " As by the offence of one, judgment came upon all
men to condemnation, even so by the righteousness of One
the free gift comes upon all men to justification of life." " As
by one man's disobedience many were made sinners, so by the
obedience of One shall be II}-ade righteous
0
." In a
word, 'i Christ, who had no sin of his own, became a sin-
.()ffering for" Abram, just as he did for us: and Abram, by
believing in Christ, became, as all other believers do, H the
righteousness of God in himP."]
APPLICATION-
we in treat you, Brethren,
1. To bear in mind in what way you yourselves
are to be saved-
[Y ou have heard how Abram's faith " was counted to him
for righteousness." But was this an historical fact;_ a
fact in which you have no personal mterest ? Far from It:
St. Paul assures us, that "it was not for Abram's
sake only, but for ours also, to inform what manner we
are to be justified; and .to assure. us that shall
be imputed to us also, If we beheve on him that rrused up
Jesus our Lord from the dead; who was delivered for our
offences, and raised again for our justification q." Now in this
passage there is an express parallel drawn the
ner of Abram's justification, and of ours. While therefore It
proves on the one hand that Abram had respect to the death
o Rom. v 17-19.
P 2 Cor. v. 21.
q Rom. iv 23-2.5.
~ 4 GENESIS, XV. 5, 6.
[24.
and resurrection of Christ, it shews us, on the other hand, that
we must seek for justification, not by our works, but by faith
in Christ Jesus. For if so eminent a man as Abram, who had
forsaken his country and kindred, and sojourned willingly in a
strange land where he had not the smallest possession, and even
offered up his own son, at the command of God, if he was not
justified by his works, but by his faith in the promised Messiah,
then it must be madness indeed for us to dream of justification
by works, or to hope for acceptance in any other way than
through the blood and righteousness of the Lord Jesus.
It is worthy of observation also, that as his being justified by
his faith before he had performed any of the good works for
which he was so eminent, proves that he was justified by faith
only; so its being spoken of him after he had performed these
acts, proves that he was justified by faith only from first to last.
This it is of great importance to notice: for it shews us, that
we also must be justified from first to last in the very same way.
It is true that God will reward our works; but the reward will
be of grace, and not of debt: the only meritoriou.s ground of
our acceptance from first to last must be the righteousness of
the Lord Jesus. We must exercise the faith of Abram, if we
would be numbered amongst his childrenr.
It may be objected indeed that St. James says, "Abram
was justified by works, ~ h e n he had offered Isaac his son upon
the altars." But Abram was justified by faith twenty-five
years before Isaac was born t: which alone is an absolute
demonstration that St. J ames did not speak of the same justi-
fication that St. Paul did, since that mentioned by St. Paul
had taken place at least fifty years before. The truth is, St.
James speaks of Abram's works as manifesting the truth and
excellence of his faith: for the whole scope of his argument is
to shew, that we are not saved by a dead faith, but by a living
and operative faith : in confirmation of which he observes, that
the perfection of Abram's faith was displayed by that consum-
mate act of his obedience : and that it was this faith, and not
a dead faith, that was imputed to him for righteousness.
There is therefore no real opposition between the two apostles,
nor arty argument to be derived from St. James that can in the
smallest degree invalidate the foregoing statement.
We recur then to what we have before said, and urge you
to believe in Christ for the salvation of your souls u. J
2. To be concerned about nothing so much as the
manifestation of Christ to your souls-.
[Nothing dwelt so much upon the mind of Abram as the
promise given to him relating to the Messiah : Nor could any
r Gal. ill. 7, 9.
8
Jam. ii. 21. t See notes band
0
u He b. x. 39.
25.] COVENANT CONFIRMED TO ABRAM. 125
thing that God himself could say to him allay the thirst which
he had after that gift: longing after Christ
arose, as we should thz"!k, even. to rmpatience and ingratitude.
But God approved of It; and mstantly renewed his promises
to him in a more plain and express manner than before. And
thus will he do towards us, we manifest the same holy ardour
after the knowledge and enJoyment of Christ. He will permit
to him, '_What are all thy gifts to me, or.rul thy pro-
nnses, If I go Chrzstless x, or have not assured hopes of an in-
terest in him! ' Yes, he would be pleased with such apparent
ingratitude; and would speedily return unto us an answer of
peace. Let then every thing which you possess, appear as
nothing in your eyes in comparison of Christ : let nothing
comfort you while you are destitute of Christ: let it not satisfy
you to have embraced the promises which relate to Chsist; but
endeavour to obtain brighter prospects of their approaching
accomplishment. Like the holy Patriarch of old, entreat of
God that you may not die till you have embraced Jesus in
your arms, and can confidently say, "Mine eyes have seen
his salvationY." This is the boldness which Jacob exercised
when he wrestled with the angel z : and similar importunity
shall surely be crowned with similar success.]
x See ver. 2. Y Luke ii. 28-30. z Gen. xx:xii. 26.
XXV.
COVEN ANT CONFIRMED TO ABRAM.
Gen. xv. 8. And he said, Lord God, whereby shall I know
that I shall inherit it?
THE innumerable instances of God's condescen-
sion which occur in the holy Scriptures, familiarize
the idea of it so much to our minds, that we cease to
wonder at it even on occasions the most stupendous.
In the history before us we are ready to conceive
of God as if he was a man like ourselves. His ap-
pearances to Abram are so frequent, his intercourse
with him so intimate, his regard for him so tender
and affectionate, that we really lose sight of the Deity
in the Friend. Every fresh manifestation of himself
seems only introductory t0 still higher
of his condescension and grace. In the precedmg
yerses God had been pleased to allay the fears of
~ 6
GENESIS, XV. 8.
[25.
Abram, and confirm his hopes of a numerous pos-
terity : but, Abram being still desirous of receiving
stronger assurances respecting his possession of the
promised land, God graciously complied with his
request in this respect also, and confirmed his ex-
pectations of it in a manner that deserves particular
attention:
Let us consider,
I. The inquiry which Abram made-
We may perhaps be disposed to blame this inquiry,
as savouring of vain curiosity, or sinful distrust. To
obviate such misconceptions, we shall distinctly state,
1. Its nature-
[The very same act may be good or evil, according to the
principle from which it proceeds. Had this inquiry arisen
from unbelief, it would have been decidedly sinful. It would
have resembled the question which Zacharias asked, when
the angel told him from God, that he should have a child;
" Wbere by shall I know this? for I am an old man, and my
wife well stricken in years a:" for which unbelieving question
he was immediately .struck dumb. If, on the other hand, it
expressed a wish to be informed more clearly respecting the
divine purposes, or to receive those superabundant testimonies
which God himself was willing to communicate, then it was
perfectly innocent, arid consistent with the strongest faith. It
was for the purpose of instruction only that the blessed Virgin
inquired of the angel, how she should have a child, since she
was a Virgin b, The question did not materially differ from
that of Zacharias; but the principle was different; and there-
fore the one received a gracious answer ; the other a severe
rebuke. Many instances are recorded where God has. been
graciously pleased t<Y give signs to his people for the confirma-
tion of their faith, when there was not any doubt upon their
minds respecting either his faithfulness or power. Wben he
appeared to Gideon, and told him that he should deliver his
country from the yoke of Midian; Gideon said, " If now I
have found grace in thy sight, then shew me a sign that thou
talkest with me:" in answer to which, God caused :fire to come
out of the rock, and consume the kid and cakes which Gideon
had prepared for him c: and presently afterwards, he gave him
another sign, making the dew to fall alternately on the fleece
and on the ground, while the other remained perfectly d.ryd,
a Luke i. 18. b Luke i. 34.
c Judg. vi. 14, 17, 21. d Judg. vi. 36-40,_
25.] COVENANT CONFIRMED TO 'ABRA'M. 127 to
In same manner he gave to Hezekiah a choice 9f .s
offenng to make the shadows the sun-dial to go backward
or forward ten degrees, according as he should desire e. From
hence it appears that the inquiries which proceed from faith
are good and acceptable to God: and that Abram's was of
nature is manifest; because his faith on this occasion was
specially commended by God himself.]
2. Its importance-
[If we were to limit the inquiry to the mere circumstance
of Abram's inheriting Canaan in his own person, it would be
indeed of very little importance: for he never did possess (ex-
cept the burying-ground which he purchased) one single foot
of ground in the countryf, nor, as far as appears, had he any
expectation of gaining any permanent settlement in it. But,
viewed in its just extent, the inquiry comprised in it nothing
less than the happiness of Abram and of all mankind. We
are willing to allow that the prospect of having a posterity so
numerous and so renowned, must be gratifying to flesh and
blood: but that was, at best, but a very small part of Abram's
hope : he regarded the promised land as the scene of all those
wonderful transactions, where God should be honoured and
enjoyed by his posterity; where the redemption of mankind
should be effected by the Messiah ; and where the final rest
of the redeemed should be typically exhibited: in the posses-
sion of that, all his hopes centred ; yea, all his happiness in
time and in eternity was bound up. If by any means that
were prevented from taking place, the .day of Christ, which he
had foreseen, would never arrive ; and consequently all his own
prospects of salvation, as also of the salvation of the whole
world, would be altogether annihilated. Canaan was in his
estimation the pledge and earnest of heaven g : and if he failed
of the one, both he and all mankind must fail of the other
also. Surely when so much depended on that event, the most
reiterated assurances respecting it were no more than what
it became him to desire.]
We shall be yet more fully convinced that Abram's
inquiry was proper, if we notice,
11. The way which God took to satisfy him respect-
ing it-
God commanded Abram to take of every animal
that was proper to be offered in sacrifice,
of beasts or birds ; each beast was to have attamed
its full age and perfection (for nothing but an
e 2 Kings xx. 8-11.
fActs vii. 5.
g Heb. xi. 10, 13, 16.
...
1 ~ 8 GENESIS, XV. ~
[25.
absolutely perfect sacrifice could avail for ratifying
of God's covenant with man), and, after being slain,
their parts were to be divided and placed opposite to
each other, so that a sufficient space should be left
for a man to pass between them. Whether this way
of making covenants had obtained before, or whether
it was first suggested by God on this occasion, we
cannot tell : but we have notices of it in the heathen
world, both among the Greeks and Romans ; and it
was certainly practised by the Jews alsoh. But,
whatever was its origin, God appointed it now for
the purpose of satisfying Abram's mind. The sacri-
fice being prepared, God accompanied it,
1. With significant emblems-
[God designed to give Abram a just conception of the
manner in which the desired object should be accomplished;
and by various emblems shewed him that it should be against
much opposition-after many troubles-and long delays.
The opposition was signified to Abram by " the fowls that
came down upon the carcases," and that were with difficulty
driven away. It is no uncommon thing for the. enemies of
our salvation, whether men or devils, to be represented by this
figurei, And it was indeed verified by the efforts which the
Egyptians made to detain them in bondage, and the con-
federacies which the :Rations of Canaan formed to obstruct
their entrance into the land, or to dispossess them of it when
they were there.
" The horror of great darkness that fell upon Abram when
he was in a deep sleepk," denoted the heavy troubles that his
posterity should endure in Egypt; such troubles as made them
groan for anguish of spirit, and made " the soul of God himself
to be grieved for the misery of lsraeP." Perhaps too the
judgments inflicted on them through the various oppressions
of the Midianites and Philistines, the Assyrians and Chal-
deans, might be represented to his mind.
The long interval of time that passed between the promise
and the ratification of it, even from the earliest dawn, while the
stars were yet shining bright, to the return of darkness after
the setting of the sun-all this time had Abram to wait:
and though part of it would be consumed in the preparing
of the sacrifices, yet a considerable part was occupied in his
h Jer. xxxiv. 18, 19.
ver. 11. with Jer. xxxiv. 20. and Matt. xiii. 19.
k ver. 12. 1 Judg. x. 16.
25.] COVENANT CONFIRMED TO ABRAM. 12a
endeavours to drive away the fowls, and 'in the preternatural
sleep and horror that came upon him. This lapse of time I say'
intimated the delay sh?uld take .place the promis;
should be fulfilled, or his Wishes receive theu final completion
If in deciphering these emblems we seem to have gone be:
yond the line of sober interpretation, let us turn to the expla-
nation which God himself gives us of them, and we shall see
all these particulars distinctly enumerated ;-the opposition
they should encounter, the troubles they should endure, and
the delay they should experience, even four hundred years m.
And so far from exceeding the limits of sobriety, we are by
no means certain that much more is not intended under these
emblems, even to designate the trials and conflicts which the
children of Abraham shall experience in their way to the
promised land.]
2. With demonstrative attestations-
[ After the parts of the sacrifice wer"e properly disposed, it
was customary for the parties who covenanted with each other,
to pass between them n; intimating, if not expressing, their
willingness to be cut asunder in like manner,_ if they should
ever violate their engagements. God therefore, assuming the
appearance of a smoking furnace and a burning lamp, passed
visibly between the pieces that were placed opposite to each
other; and thereby ratified the covenant on his part, as Abram,
in all probability, did on his part. Why God assumed these
diversified appearances, we cannot absolutely determine. But
at all times, if he did not assume the hnman or angelic shape,
he revealed himself in the likeness of fire. It was in a burning
bush that he was seen by Moses
0
; and in a burning mountain
by IsraelP; and in a pillar of smoke and fire that he went
before his people in the wilderness q: from whence we are
disposed to think that, though the appearances were diverse,
the intent was one; namely, to represent himself to Abram,
as he did to his descendants, as " the Glory and Defence" of all
his people r. Under this character he shewed himself to
and, passing between the pieces of the sacrifice, pledged him-
self for the accomplishment of all that he had promised.]
Let us LEARN from hence,
I. To make a similar inquiry relative to the inhe-
ritance which we seek-
[We profess to be looking for heaven and eternal glory.
Ought we not then, every one of us, to ask, "Whereby shall
I know that I shall inherit Surely the inquiry is as
m ver. 13. n Jer. xxxiv. 18, 19 ..
o Exod. iii'. 2.
P Exod. xix. 18. with Heb. xii. 18.
q Exod. xiv. 19, 20. and xxiv. 17.
r Isai. iv. 5.
VOL. I. K
..
180
GENESIS, XV. 8.
[25.
important to us, as Abram's was to him: and we have more
encouragement to ask the question, because God has provided
us with such ample means of solving it. As for any thing to
confirm the veracity of God, nothing can be added to what he
has already done: he has sent his only dear Son into the world
to die for us ; he has given his Holy Spirit to instruct us; he
has already brought myriads, of Gentiles as well as Jews, to
the possession of the inheritance; so that nothing remains but
to inquire into the marks whereby he has taught us to judge
of our own character. Am I "poor in spirit?" Then is the
kingdom mine, and I shall surely inherit its. Am I living
daily upon Christ, as the Israelites did upon the manna? Then
I have, and shall have, everlasting lifet. Am I "keeping his
commandments diligently and without reserve ?" Then I
may know from hence my interest in his favouru. We are
not to expect visions, such as were vouchsafed to Abram :
" we have a more sure word of prophecy ; and to that it
behoves us to take heedx." Let us then "examine ourselves
whether-we be in the faith:" let us "prove our own selvesY:"
thus shall we "make our calling and election surez," and be
enabled to say with confidence, " I know that when the
earthly house of this tabernacle shall be dissolved, I have an
house, not made with hands, eternal in the heavens a."]
2. To look forward to the full possession of our
inheritance without regarding any difficulties that we
may have to encounter in our way to it-
[ Abram was not discouraged either with the difficulties
or delays which he was instructed to expect. He never once
regretted the losses he had sustained in leaving his native
country ; nor was he wearied with the inconveniences of a
pilgrim's life. He steadily pursued the path of duty in expec-
tation of the promised blessings b, Let us then " walk in the
steps of our father Abraham." Let our prospect of the inhe-
ritance reconcile us to the hardships of our pilgrimage ; and
our view of the prize animate us throughout the whole of our
course. If enemies. oppose us, and troubles come upon us,
and our possession of the inheritance be delayed, it is no more
than what God has taught us to expect. But God has said,
"He that endureth to the end, the same shall be saved." Let
us therefore confide in that promise, and expect its accom-
plishment to our souls. Let us not be weary in well-doing ;
" for in due season we shall reap, if we faint not.']
Matt. v. 3.
u 1 John iji, 24.
Y 2 Cor. xiii. 5.
t John vi. 53-58.
with 1 Thess. i. 3, 4.
z 2 Pet. i. 10.
b Heb. vi. 15.
x 2 Pet. i. 19.
a 2 Cor. v.-1.
26.]
T H ~ OMNISCIENCE OF GOD.
XXVI.
THE OMNISCIENCE OF GOD.
Gen. xvi. 13. She called the name of the Lord that spake
unto her, Thou God seest me.
AFFLICTIONS sanctified are amongst our great-
est mercies. Hagar would have known less of her-
self, and less of God, if she had not experienced
domestic trouble. She had indulged an exceeding
bad spirit in despising her mistress on account of her
barrenness; and, when she had thereby provoked the
resentment of her mistress, she could not bear it; but
fled away towards her own country. The gracious
and seasonable visit however which she received from
God, brought her to a better temper: it led her to
return to that station which she had left ; and to adore
that God, whom as yet she had altogether neglected.
The person that appeared to her is called " an
angel;" but he was " the Angel of the Covenant,"
the Lord Jesus Christ, under the semblance of an
angel. This appears from the promise which }le gave
her, " I will multiply thy seed;" and, still more
clearly, from the discovery which was made to her,
that it was " the Lord J ehovah who spake to her;"
and from the name by which she called him, " Thou
God seest me."
From this name of God we shall be naturally led to
speak of his Omniscience : but we will not occupy our
time with proofs that this attribute belongs to God,
or with uninteresting speculations respecting it: we
will rather endeavour to impress the consideration of
it upon our minds, and ~ o mark its aspect upon the
different states and cond1hop.s of men.
The consideration then of the Omniscience of 9od
is suited to produce in us,
I. Conviction and sorrow-
[Men commit iniquity under an idea that God does not
notice them a--- Hence, though they know that theJ
have sinned, they are regardless of the consequences of the1r
a Ps. lxxiii. 11. Job xxii. 13, 14.
K2
132 GENESIS, XVI. 13.
[26.
sin b---But God has indeed been privy to every one of
their most secret thoughts c ---And he has noticed them
in order that he may bring them into judgment, and make
them the foundation of his own decisions at the last day d
- --What a fearful thought is this ! and what a necessity
does it impose on every one to search out his iniquities, and
to humble himself for them in dust and ashese! ---]
11. Circum_spection and fear-
[" God will not judge according to appearance, but will
judge righteous judgment." If he saw only our outward
actions, we might hope perhaps to find a favourable accept-
ance with him: but he discerns the motives and principles of
our actions r : he sees whether they flow from a regard to his
authority ;-whether they be done in the precise manner that
his word requires ;-and whether, in doing them, we seek the
glory of his name. If we do the best things under the influ-
ence of a corrupt principle, they are no better in his sight
than splendid sins g---What self-examination then is
requisite, to ascertain the secret springs of our actions, and
to guard against the delusions which we are so prone to
foster ! ---]
Ill. Consolation and hope-
[In seasons of temporal affiiction, we may be ready to
think that our state is altogether desperate h, Under false
accusations especially, we may be incapable of estl;tblishing our
own innocence, and of vindicating our character from the vilest
aspersions i. But it is consoling to reflect, that " all things
are naked and open before God k:" and that he can, when-
soever it shall seem good to him, extricate us from all the
miseries that we either feel or fear
1

Under spiritual trouble also, 0 how consolatory is it to
know, that God is thoroughly acquainted with the inmost
b They are afraid of being detected by man, but not of being
judged by God, Job xxiv:. 15-17. with Prov. xxx. 20.
c J er. xxili. 24. Ezek.. xi. 5. This is not only asserted by God, but
acknowledged by men. Job xxxiv. 21, 22. and xlii. 2. Ps. cxxxix.
1-12. and exemplified in Achan, Gehazi, and Ananias.
d Jer. xvii. 10. e Ps. cxxxix. 23, 24.
-r 1 Sam. xvi. 7. Ps. xi. 4. Job .xxvi. 6. Prov. xvi. 2,
g Isai. i. 11-15. and lxvi. 3. Ezek. xxxiii. 31, 32. Matt. xii. 8.
h This was certainly the state of Hagar under the har8h treatment.
of her mistress ; and was probably so when the angel appeared tO her.
i This was David's case, when fleeing from Saul, and accused by
him oftreason. Ps. xxxv. 11-14, 22.
k Heb. iv. 12; 13. 1 Cor. iv. 3-5,
1 2 Chron. xvi. 9. Ps. xxxiii. 18, 19.
27.] CIRCUMCISION OF ABRAHAM.

desires ?f ourhsohuls : that if, on the one hand, he has seen our .
corruptions, e. as, on the other hand, beheld our conflicts
a!ldcan bear Witness to the ardour and sincerity of our
twns m.!.--- a is it to know, that he sees
us stnvmg .after umversal holiness, and plunging daily and
as 1t into "the that was opened for
sm, and relJI.?-g, as very chief of sinners, upon his cove-
nanted mercy m Christ Jesus n !---In this view the most
desponding soul may cast itself at the foot of the and
may say, "If I perish, I will perish here."] '
ADDRESS-
[Endeavour to realize the thought of God's presence with
you, wherever you are ; and to behold, as it were, the name of
God inscribed on every place, "Thou, God, seest me"---
Endeavour also to" set the Lord always before you," and to
order all your actions, words, and thoughts with a direct re-
ference to his approbation in the future judgment o---]
m He testified that there was some good thing in the heart ofyoP",
Abijah; 1 Kings xiv. 13. and will bear witness even for those who
only "think upon his name." Mal. iii. 16, 17.
n John i. 47, 48.
0
Ps. xliv. 20, 21. with 1 Chron. xxviii. 9.
XXVII.
CIRCUMCISION OF ABRAHAM,
Gen. xvii. 9, 10. And God said unto Abraham, Thou shalt
keep my covenant therefore, thou, and thy seed after thee,
in their generations. This is my covenant, which ye shaU
keep between me and you, and thy seed after thee; Every
man-child among you shall be circumcised.
TO a Jewish auditory the subject before us would
be so familiar, that it might be treated without any
difficulty. But as it is otherwise with us, we shall
wave every thing relative to the right of circumcision,
and fix our attention upon the ends for which it was
instituted. The writings of the New Testament, as
well as of the Old, abound with references to this
ordinance: and a just knowledge of its original de-
sign is necessary. to a due understa;ndfng ?f the
corresponding ordinance under the Chnstmn dispen-
sation. Let us then state to you,
I. What were the great ends of
134
GENESIS, XVII. 9, 10.
[27.
The importance attached to this rite under the
Jewish dispensation clearly shews, that it was not a
mere arbitrary imposition, but an ordinance fraught
with instruction. It was imposed on Abraham and
all his posterity,.
1. As a seal of their privileges-
[ Abraham had from the :first believed the promises which
God had given him relative to a numerous posterity, and to
"that seed in particular, in whom all the nations ofthe earth
were to be blessed : " and, in consequence of that faith, he was
justified before God; or, to use the expressive language of
Scripture, "his faith was counted to him for righteousness."
But when five and twenty years had elapsed, and it was more
distinctly made known to him that the promised seed was to
spring from Sarah, he had some pledges given him that God's
word, however improbable, should be fulfilled. His name was
changed from Abram, which means ltigh father; to Abraham, '
the high father of a multitude. His wife's name also was
changed, from Sarai, my princess, to Sarah, the princess of a
multitude"' Now also circumcision was enjoined on him and
all his posterity : and St. Paul expressly says, that it was "a
seal of the righteousness of the faith which he had being yet
uncircumcised b," To Abraham and his believing seed, this
seal assured the certain enjoyment of" God as their God" and
Portion for ever c : but as administered to infants, it assured
only that they should participate all the blessings of God's cove-
nant, as soon as ever they exercised the faith of Abraham, and
" walked in his steps d," But towards all, it had the same force
as a seal has when annexed to a covenant: it was God's seal
impressed on their flesh e, that he would fulfil to them all the
promises which ~ had given.]
2. A memorial of their engagements-
[In the verse following our text, God calls circumcision
"a token of the covenant between him and his people." It
was designed by God that his people should be separated from
all the world, and that they should be constantly reminded of
their engagements to him. When they submitted to that rite,
whether it were in infancy or at an adult age, they were no
longer to consider themselves as at their own disposal, but as
dedicated to the service of their God. St. Paul, in rlilference
to the scars and bruises with which his body had been covered
in the service of his Lord, said, " I bear in my body the marks
of the Lord Jesus r." The same language might with propriety
"' ver. v. 15. b Rom. iv. 11.
c ver. 7, 8.
d Rom. iv. '12. " See ver. 13, latter part.
t Gal. vi. 17.
CIRCUMCISION OF A:BRAHAM. 135
be used. Jew in reference to this sacred
for, haVIng m Ius own person the appointed sign of his rem;tio
to God, he must be continually reminded "whose he wa.S and
whom he was bound to serve."] '
3. An emblem of their duties-
[W e cannot doubt but that this painful rite was intended
to represent the of sin. The Scripture speaks
of the off the whole body of sin; " "the cruci-
fying of the flesh With the. affections and : "the putting
off the old. puttmg_ on. the new: . which expressions
exactly comc1de w1th the chief mtent of this ordinance : they
shew, that we bring a corrupt natlJ,re into the world with us
and that it must be the labour of our lives to put away sin'
both original and actual, both root and branch. Indeed St. Paui
explains the ordinance in this way, and calls it "a putting off
of the body of the sins of the flesh." But there are also other
expressions of Scripture which shew that this rite imported
the highest degrees of sanctification and holiness. Moses re-
peatedly speaks of "the circumcising of the heart to love the
Lord with all our heart and all our soulg." And the prophet
Jeremiah's language is singularly emphatic: "Circumcise your-
selves to the Lord, and take away the foreskins of your heart,
lest my fury come forth like fire, and burn that none can
quench it h," From all these passages we learn, that the ordi-
nance was figurative, and designed to instruct the Lord's people
in the nature and extent of their duties towards him.]
This rite however being dropped, it will be proper
to shew,
11. How those ends are attained under the Christian
dispensation-
The rite of circumcision has been superseded by
the rite of baptism, just as the passover has given
way to the supper of our Lord. The dispensations
being changed, a change was made of the two great
ordinances which were adapted to Judaism; and
others were introduced more immediately suited to
Christianity. St. Paul, in the ordinances
which we are now comparmg, distinctly draws the
parallel; and shews that, though different in their
nature they were of precisely the same import : " In
Christ:" says he, " ye are circum?ised the cir-
cumcision made without hands, m puttmg off the
g Deut. x. 16. and xxx. 6.
h Jer. iv. 4.
186 GENESIS, XVII. 9, 10.
[27.
body of the sins of the flesh by the circumcision of
Christ : buried with him in baptism, wherein also
ye are risen with him through the faith of the ope-
ration of God, who hath raised him from the deadi.''
Now in BAPTISM we have,
I. A seal of our privileges-
[When Christianity was first preached, the ordinance was
principally administered to adults, because they alone were
capable of that instruction which the Apostles were sent to
convey. To them the baptismal rite was administered after
they had believed in Christ, and after "their faith had been
imputed to them for righteousness:" and to them it was, pre-
cisely what circumcision had been to Abraham, " a seal of the
righteousness which they had being yet unbaptized." It
assured them, that they were "accepted in the Beloved;" that,
" they had redemption through His blood, even the forgiveness
of sins ; " that " grace and glory should be given them ; " and
that while the inheritance of heaven was kept for them, they
also should by the mighty power of God be preserved for it k,
But to their infant offspring the ordinance of baptism assured
nothing more than an external right to these blessings, and a
certainty of possessing them as soon as they believed. It was
of the unbelieving and impenitent Jews that St. Paul said,
" Theirs is the adoption, and the glory, and the covenants, and
the giving .of the law, and the service of God, and the pro-
mises1." This therefore must be understood of the title to
these things which they enjoyed by means of their admission
into covenant with God. The actual enjoyment of these things
they could not have, till they became obedient to the com-
mands of God. It is exactly in the same manner that our
Church instructs children to say, that in their -baptism they
were made " members of Christ, children of God, and heirs of
the kingdom of heaven." They have a title to these privileges,
as a woman has to the estate of her deceased husband, which
yet she cannot legally possess, till she take out administration:
so these cannot attain the actual enjoyment of their privileges,
till they sue them out by believing.]
2. A memorial of our engagements-
. [The effects of the baptismal water are not indeed long
visible upon the body; but the name given to us at our bap-
tism (emphatically called our Christian name) continues with
us until death: and the name of the society into which we are
introduced (that of Christians) is an indelible badge of our
i Col. ii. 11, 12. k 1 Pet. i. 4, 5.
1
Rom. ix. 4.
.27 .] CIRCUMCISION OF ABRAHAM. ;t8,7
profession! and of the solemn that we have entered
mto. It IS worthy of observatiOn that, when the sacred histo--
rian says, " The;r called Christians first at Antioch," he
a word,_ which, With only exception, always implies a
dwtne appotntment m: m the passage that we except, it
may very properly be so mterpreted n. Now, in this view of
the subject, the divine appointment of the name Christian to
those who had before no right or title to it, is exactly equiva:.
lent to the change of Abram's and of Sarai's names: and in
thus being brought to "name the name of Christ, we are taught
to depart from all iniqmty." We can never recollect to what
society we belong, or hear ourselves addressed by our Christian
name, but we have a striking memorial, that "we are not our
own ; and that, having been bought with a price, we are bound
to glorify God with our body and our spirit which are his
0
."]
3. An emblem of our duties-
[In our Catechism we are told that baptism is " an out-
ward and visible sign of an inward and spiritual grace :" nor
are we at any loss to declare what that grace is which it was
intended to represent : the symbol is clear enough of itself;
but it is explained by God himself; who informs us, that it is
" not the putting off of the filth of the flesh, but the answer
of a good conscience towards GodP." In this, of course, the
cleansing of ourselves from outward pollutions is intended:
but there is also much more implied, even a life of entire de-
votedness to God: for thus it is said in another place; " We are
buried with Christ by baptism into death; that like as Christ
was raised up from the dead by the glory of the Father, even
so we also should walk in newness of lifeq." While our blessed
Lord sojourned upon earth, he set us a perfect example of the
divine life : but in his resurrection and ascension to heaven he
left us, if I may so speak, a visible exhibition of our duty: he
shewed us that it consists in " a death unto sin, and a new
birth unto righteousness ; " and in having " our conversation
henceforth, as much as possible, in heaven."]
The INSTRUCTION which we would further suggest as
ansmg from this subject, is comprised in two
things. We learn from it,
m It is used nine times in the New Testament; Matt. ii. 12, 22.
Luke ii. 26. Acts x. 22. and xi. 26. Heb. viii. 5. and xi. 7. and
xii. 25. See also Rom. xi. 4. .
n Rom. vii. 3. If it be considered that our Lord abohshed the
polygamy which obtained by divine connivance, and in some
as "it should seem, by divine appointment, the excepted case will
be thought no exception at all: ..
11 1 Cor. vi. 19, 20. P 1 Pet. m. 21. - q Rom. vi. 4.
138 . GENESIS, XVII. 9, 10. L27.
1. Why infants ought to be baptized-
[The great argument for not baptizing infants is, that they
are incapable of performing the duties of the Christian cove-
nant, and therefore they ought not to have the seal of that cove-
nant applied to them. Now if children had never been admitted
into covenant with God at all, this argument would have had
some weight. But under the Jewish dispensation they were
admitted into covenant with God at eight days old ; and the
seal of that covenant was applied to them. Moreover, this was
done by the absolute command of God; who ordered, that a
contemner of this ordinance should be cut off from his people.
This objection therefore can be of no validity under the Chris-
tian dispensation. It is further objected, that God does not
particularly order children to be baptized. True, he does not;
nor was it necessary that he should: for there was no change
of the persons who were to be admitted into covenant with
him, but only of the rite by which they were to be admitted.
If there was to be a change of the persons as well as of the
rite, we might well expect that he should have revealed his
will to us respecting it. But there is not one syllable in the
whole New Testament that will admit of any such construc-
tion : and if God has not deprived children of the honour and
privilege of being admitted into covenant with him, who are
We, that we should take it away from them? By thus robbing
them of their privileges, we represent Jesus Christ as less mer-
ciful to children now, than he was to the children of Jewish
parents: and we put an almost insurmountable obstacle in the
way of the Jews; who, though convinced of the truth of Chris-
tianity, might justly keep back from embracing it, on account
of their children ; seeing that, while they remain Jews, their
children are partakers of the covenant; but, when they become
Christians, their children are cut off from all interest in it.
Some indeed are superstitiously anxious about the early
administration of this ordinance to their children, as if their
salvation entirely depended upon it. That it should not be
needlessly delayed we grant : but the command to circumcise
the children on the eighth day sufficiently shews, that the chil-
dren who died under that age, did not perish for the mere want
of that ordin?'nce =. ?'nd ChJ:istian ,parents may be. e!lually
assured, that, 1f thell' mfants d1e before they have been Imtiated
into the Ghristian covenant by baptism, the want of that ordi-
nance will not at all affect their eternal welfare. It is the
avowed contempt of the ordinance, and not the providential
seclusion from it, that makes us objects of God's displeaSure.]
2. How baptized persons ought to live-
[Though this idea has been in part anticipated, it may very
properly be repeated in our practical application of the subject.
28.j SARAH REPROVED FOR HER UNBELIEF. lBS)
:rhe whom we address, have all been devoted to Goq
m But all remembered the obligations
then: baptism upon them? Have all experienced
the washing of regeneratiOn, and the renewing of the Holy
Ghostr?" Are all walking worthy of Him into .whose sacred
name they have been baptized? Are not many at this hour
still " uncircumcised in heart and ears ? " If we be not con-
formed to the death and resurrection of Christ, to what purpose
are we called Christians ? We are told by. St. Paul, that " he
is not a Jew who is one outwardly; neither is that circumcision
which is outward in the flesh: but he is a Jew who is one
inwardly; and circumcision is that of the heart, in the spirit,
and not in the letter; whose praise is not of men, but of God
8
,"
All this is true in reference to those who have been baptized.
Our baptism is, in fact, no baptism t, if we be not washed
from our "filthiness, both of flesh and spirit." "Neither cir-
cumcision nor uncircumcision is any thing ; but the keeping
of the commandments of God u." St. Paul, in holy contempt
and indignation, calls the ungodly Jews, "the concision," as
being unworthy of the name by which the more pious among
them were designated x. Let us know then, that even the
heathen themselves are in a better state than we, if we "walk
not worthy of our high vocation Y:" and that, if we would be
Christians indeed, we must answer to the character given of
them by the apostle; we must "worship God in the spirit, and
rejoice in Christ Jesus, and have no confidence in the fleshz."]
r Tit. iii. 5.
t Rom. ii. 25.
X Phil ... 2
. m. .
s Rom. ii. 28, 29,
u 1 Cor. vii. 19. and Gal. v. 6.
Y Eph. iv. 1. z Phil. iii. 3.
XXVIII.
SARAH REPROVED FOR HER UNBELIEF.
Gen. xviii. 13, 14. And the Lord said unto Abraham, Where-
fore did Sarah laugh, saying, Shall I of a surety bear a
child which am old? Is any thing too hard for the Lord?
At tfw time appointed I will return unto thee, according to
the time of Ufe, and Sarah shall have a son.
THERE is no time, no situation, no circumstance
wherein we are not in danger of falling into sin.
Whether we be in good company or in bad, we have
need to be on our guard against the influence ?f our
indwelling corruption. We may be engaged m the
most sacred duties, and yet be assaulted by the most
140 GENESIS, XVIII. 13, '14.
[28.
horrible temptations : we may be performing the
kindest offices to others, or be receiving the most
important instructions from them ; and the things
which in their own nature tended only to good, may
through the depravity of our hearts become occa-
sions of sin.
Abraham and Sarah were occupied in a way truly
pleasing to God. The aged Patriarch, seeing three
at a distance, ran and invited them to his
tent; and having brought them thither, gave imme..:
diate directions for their hospitable entertainment.
He desired his wife to make ready some cakes ; and
ran himself and fetched a young calf from the herd ;
and, when it was dressed, he set it with butter and
milk before them. In this he is proposed as a pat-
tern to us ; and we are told for our encouragement
that " he entertained angels unawares." No doubt,
Sarah also performed her part with as much alacrity
as Abraham himself: yet behold, the very kindness
with which her hospitality was rewarded, called forth
the latent evil of her heart ; and occasioned her to
commit a sin, which brought down upon her a
severe rebuke.
We propose to consider,
I. The reproof given to Sarah-
Sarah, occupied in her domestic engagements, was
not present these illustrious strangers partook
of the refreshment provided for them : but, being
close at hand, she overheard the inquiries made after
her, and the assurance given to Abraham that she
should bear him a son. Not able to credit these
tidings, she " laughed within herself." But the Lord
(for he was one of the guests in human shape) knew
what passed in her heart, and testified his displeasure
on account of it. In his reproof, we notice,
A just expostulation- .
[Sin of kind unreasonable; unbelief in parti-
cular : ?ecause It questiOns every ?f the Deity, and
contradicts all the both. of hts proVIdence and
However secret may be Its. actmgs,. or however specious its
appearances, God w1ll not fail to notice and reprove it. Sarah
28.] SARAH REPROVED FOR HER UNBELIEF. 1.41
might have said, that she had done nothing but Abrah&nl
himseU: had done, the very last time that the divine purpose
respectmg a son had been announced to him a: but though the
external act of laughing was the same both in her and in him
the principle from which it sprang was widely different: Abra:
ham's w8:s a laugh. of admiration. and joy; Sarah's was a laugh
of unbehef and distrust. But mstead of attempting to exte-
nuate her fault,. she denied the fact altogether. Alas! how
awfullJ:" prolific is sin! it comes alone: it generally brings
a of others to JUstify or conceal it. But it is in vain
to cover our iniquities: God sees through the cobweb veil, and
will charge upon us the aggravated guilt which we thus fool-
ishly contract. And sooner or later he will call every one of
us to account, ' Wherefore we did so or so?' and especially,
' Wherefore we disbelieved his word?']
2. A convincing interrogatory-
[Unbelief has not respect so much to the veracity, as to
the power of God. "He has given water indeed, but can he
give bread also ; can he provide flesh for his people?'! Even
Moses doubted how God could supply the Israelites with flesh
in the wilderness, since it would require all the flocks and herds
that they possessed, to feed them one single month b, But
God has given abundant evidence of his power, so that no
apparent impossibilities ought at all to shake the steadfastness
of our faith. Did he not form the universe out of nothing, by
a simple act of his will? Did he not give laws to all the hea-
venly bodies ; and does he not still preserve them in their
orbits ? Does he not also supply the wants of every living crea-
ture upon earth ? Is he not moreover the true and proper
Father of all who are born into the world, and especially "the
Father of their spirits?" How absurd then was it to suppose,
that her age, together with that of her husband, was any effec-
tual obstacle to the accomplishment of God's word? "Can any
thing be too hard for the L?rd?" moment's reflection
his omnipotence should bamsh unbehef from the heart for ever.
3. A reiterated assurance-
[It is most humiliating to think what a un
belief imposes upon God to repeat and renew his prom1ses o
us: . and the earnestness with which the promise so often given,
is here repeated, shews the just displeasure which Sarah's
belief had excited in the bosom of her God. We cannot m-
deed but be filled with amazement that he did not rather say
' Since you treat my promises with profane derision, you shall
never be made a partaker of them.' But God well knows the
weakness of the human heart; and therefore, in condescension
a Gen. xvii. 1 7.
b Numb. xi. 22.
14ft GENESIS, XVIII. 13, 14.
[28.
to it, he has confirmed his promise with an oath, that we
might have the fuller assurance, and the stronger consolation c.
It is thus that he tenderly reproved the church of old; "Why
sayest thou, 0 Jacob, and speakest, 0 Israel, saying, My way
is hid from the Lord, and my judgment is passed over from
my God? Hast thou not known? hast thou not heard, that
the everlasting God, the Lord, the Creator of the ends of the
earth, fainteth not, neither is weary? there is no searching of
his understandingd." Were he to suffer our unbeliefto make
void His truth, no one of his promises would ever be fulfilled.
But he has assured us that this shall not be the case e. If any
thing will put to shame our unbelief, surely this must. Such
tenderness cannot but prevail upon us more forcibly than ten
thousand menaces.]
While we contemplate the reproof so long smce
administered, let us consider,
' .
II. The instruction to be gathered from it-
In truth, it sets before us many an instructive les-
. son. Amongst many others, it teaches us,
1. What need we have to guard against the work-
ings of unbelie:f-
[Sarah, fifteen years before, had betrayed her unbelief, in
giving her servant Hagar into Abraham's bosom, in order that
she might obtain through her the child which she despaired of
obtaining in her own person, She had waited ten years, and
began to think, that the promise would fail, if she did not
resort to such an expedient as thisr. And though she had
been deservedly punished for her unbelief by the petulance
and contempt of Hagar, and by the workings of envy and
wrath in her own heart, yet she still yielded to the same evil
principle as soon as a fresh occasion for its exercise arose. It
is astonishing what deep root this malignant principle has
taken in our fallen nature. From the moment that our first
parents questioned the fulfilment of that word, " In the day
that thou eatest thereof thou shalt surely die," man has been
prone to doubt the veracity of God. There is not a promise
or a threatening, to which we do not find some objections,
and some fancied ground for doubting its accomplishment. If
we do not directly contradict the declarations of God, we still
entertain a secret suspicion, that they will not be verified.
But let us be on our guard : for though the sin of unbelief is
c He b. vi. 17, 18. d Isai. xi. 27, 28. Then see the
additional promises, 29-31. See also Isai. x:lix. 13-16.
e Ram. iii. 3, 4. with 2 Tim. ii. 13.
f Similar to this was Rebekah's policy, Gen. xxvii. 6-10.
28.] SARAH RE'PROVED FOR HER UNBELIEF. _
-- hut small in. it is exceedingly offensive' to
God, and Will, If allowed to gam an entire ascendency over us
assuredly exclude us from his heavenly kingdomg.] '
2. H_ow God is to the good that is in
our actwns, while he casts a veil over the evil with
which it is accompanied-
[ At the very time that Sarah yielded to unbelief. she
exercised a reverential regard for her husband: and though
our duty to man is certainly inferior to our duty to God,
God has over in silence the unbelief she betrayed, and
recorded w1th peculiar approbation the terms in which she
spake of Abraham: " Mter I am waxed old, shall I have
pleasure, my Lord being old also?" St. Peter, I say, records
this, and proposes her as a pattern to all married women ;
saying, "In this manner in the old tiine the holy women who
trusted in God adorned themselves, being in subjection to
their mvn husbands; even as Sarah obeyed Abraham, calling
him Lord." We see in the Scriptures many instances wherein
God has manifested the same condescension to his frail and
sinful creatures. In the reproof which our blessed Lord gave
to Peter, he acknowledged that he had a little faith, at the
very time that he had been yielding to unbelieving fears.
And because there was some good thing towards the Lord God
of Israel in the heart of young Abijah, God was pleased to
distinguish him from all the family of Jeroboam by giving to
him a peaceful death, and an honourable intermenth. This is
a great encouragement to us amidst all the weakness that we
feel: and we may be assured that if, on the one hand, the
evils of our heart will be disclosed, so, on the other hand,
there is not a good purpose or inclination that shall not be
made manifest, in order that every one may have his due pro-
portion of praise from Godi,]
3. What a mercy it is to have our secret sins de-
tected and reproved-
[From this time we hear no more of Sarah's unbelief: on
the contrary, the reproof given her on this occasion was effec-
tual for the confirming and her faith. t_he
account given of the most ennnent S_amts were distm-
guished for their faith, Sarah herself 1s mentiOned; her
faith is said to have been instrumental to the accomplishment
of that very promise which in the :first instance she had dis-
believedk. And many have found similar.reason to bless
God for the :fideEty of their friends, or for the mward rebukes
g Heb. iii. 19. and iv. 11.
i 1 Cor. iv. 5.
h 1 Kings xiv. 13.
k Heb. xi. 11, 12.
GENESIS, XVIII. 19
[29.
. of their own conscience! Had their sin passed without notice,
they had lived and died under its dominion: but by a timely
discovery of it they have been led to repentance, and stirred
up to the exercise of the virtue they had overlooked. Let us
then "in any wise rebuke our brother, and not suffer sin
upon him." And let us be studious to improve the instruc-
tions we receive, that we may be radically amended by them,
and t' make our profiting appear unto all."]
4. How essential to our best interests is a right
knowledge of God-
[Had Sarah duly adverted to the omnipotence of God,
she had escaped the shame and the reproof which her unbelief
drew down upon her. And what is it that is really at the root
of all our sin? Is it not an ignorance of God? If we duly
considered how great he is, should we not be afraid to provoke
his displeasure? If we reflected properly on his goodness,
should we not be shamed into a sense of our duty? If we were
mindful of his truth and faithfulness, should we not expect the
certain completion of every word that he has ever spoken?
We are told, that the Jews " would not have crucified the
Lord of Glory if they had really known him:" in like manner
we may say of every sin we commit, We should not have com-
mitted it, if we had known what a God we sinned against.
Let us then endeavour to obtain just views of God, and of all
his perfections. Let us not limit either his power or his
grace: but knowing him to be "God Almighty, let us walk
before him, and be perfect
1
.'']
1 Gen. xvii. 1.
XXIX.
ABRAHAM'S CARE OF HIS FAMILY.
Gen. xviii. 19. I know him, that he will command his children
and his household after him, and they shall keep the way of
the Lord.
WONDERFUL is the condescension of Almighty
God. His attention to his own peculiar people sur-
passes almost the bounds of credibility. Who would
think that He " whose ways are in the great deep"
should yet so far humble himself as to " do nothing
without first revealing his secret unto his servants
the prophets a !" He had in his righteous judgment
a Amos iii. 7.
29.] ABRAHAM's CARE OF HIS FAMri.,Y. . .J45
determined to take signal vengeance on Sodom
Gomorrha for their horrible iniquities. But he had
a favoured servant who was particularly interested in
the fate of those cities ; and he knew not how to
proceed in the work of destruction until he had
apprise_d him. of his intention, and given him an op-
portumty of mterceding for them : " The Lord said,
Shall I hide from Abraham that thing which I do?"
No ; I will not: " for I know him," how faithful he
is in the discharge of all his duties to me : and since
he so delights to honour me, I also will delight to
honour him.
The duties, for the performance of which Abraham
was so highly commended, were of a domestic nature:
" I know him, that he will command his children and
his household after him, that they keep the way of
the Lord." He eminently excelled in the observance
of what may be called, family religion. And this
being of such incalculable importance to the main-
tenance of piety in the world, I will propose him as
an example to you; and with that view will shew,
/
I. The use we should make of influence-
Influence, of whatever kind it be, should be dili-
gently improved;
1. To enforce the commands of God-
[N othing should be of importance in our eyes in com-
parison of the honour of God. To uphold it should be our
chief aim. The power given us, of whatever kind it be, is
bestowed for this end. It is, in fact, God's own power, dele-
gated to us ; and, so far as we possess it, we are responsible to
him for the use of it. Magistrates are invested with it by
him, and are therefore called "his Ministers" and Vicegerents
upon earth b, Masters in like manner bear his authority, and
are his Representatives in the exercise of itc. To encourage
virtue, to repress vice, to enforce the observance of "justice
and judgment," and to make men "keep the way of the Lord,"
this, I say, is the true end of authority, whether it be official
or personal, civil or religious. In particular, every thip.g. that
dishonours God, no less than that which is injurious to
must be opposed with determined vigour. The violation of
b Rorn. xiii. 1-6. c Col. iii. 24.
VOL. I. L
146
GENESIS, XVIII. 19.
L2D.
the Sabbath, and all kinds of profaneness, must be discoun-
tenanced to the utmost: and all the maxims and habits of the
world, as far as they are contrary to the commands of God,
must be held up to decided reprehension. The Gospel too,
which above all things most exalts the honour of God, must be
patronized, inculcated, enforced. The utmost possible exer-
tion should be made to diffuse the knowledge of a crucified
Saviour," in whom all the fulness of the Godhead dwells," and
"in whose face all the glory of the Godhead shines." In a
word, the legitimate use of power is, so to exercise it "that
God in all things may be glorified through Christ Jesus d,"]
2. To promote the best interests of men-
[W ere this world our only state of existence, it would be
sufficient so to use our authority as most to subserve the pre-
sent happiness of mankind. But men are immortal beings;
and their chief concern in this life is to prepare for a better.
In this work then we should aid them to the utmost of our
power. To this should all our instructions and exhortations
tend. We should, as far as we are able, make known to them
" the way of the Lord," and especially the way in which they
may find acceptance with Him in the last day. With this
view we should enable, and indeed require, them to attend
upon the ordinances of religion. We should inquire from
time to time into their proficiency in divine knowledge, and
their progress in the heavenly road. This is not the duty of
Ministers only, but of all, according to their ability, and to the
measure of influence which they possess. Parents should pay
this attention to their children; and Masters to their servants,
and apprentices. They should not be content to see those
whom God has committed to their care prospering in a worldly
view, but should be anxious for the good of their souls, praying
for them, and praying with them, and using every effort for
their eternal welfare. St. Paul spea:ks of his " power as given
to him for edification e :" and the same may be said of all influ-
ence whatever: it is a talent committed to us for the benefit of
others: and we are not to hide it in a napkin, but to improve
it for the good of all around us. Of course, the nearer any
are to us, the stronger claim they have upon us for our exer-
tions in their behalf: and hence our domestic ,duties are of
primary obligation. But we are not to say in ;reference to
any man, " Am I my brotherls ,keeped" but to 'do_ ,him good
in every way that we can, and to the utmost extent of our
ability. As our blessed Lord did all imaginable good to the
. bodies of men, yet did not neglect their souls, so in relation to
d 1 Pet. iv. 11. e 2 Cor. x. 8.
29.] ABltAij:A:M'S CARE OF HIS FAMILY. 147
these more important dll.ties we must say, "'fhese ought 'We -
to do, and not to the other undone."] . '
That we may be stirred up to exert our influence
in this way, let us consider,
II. The benefit of using jt aright_,..
This is great,
1. To those who exercise it-
[So Abraham found it: he was approved of his GoQ. and
had the most astonishing testimonies. of Divine
given to him. ' I know him/ says God; 'and he shall know
that I know him. Go, ye my angels, and make known to
him my purposes respecting Sodom and Gomorrha. He has
a zeal for my honour, and a love for his fellow-creatures:
go, give him an opportunity of exercising both. He has Rela-
tions too in Sodom: go and deliver them. This holy man
shall never want a testimony of my love : I will fulfil to him
in their utmost extent all the promises of my covenant f.'
And shall any other person "give unto the Lord, and not be
recompensed again g ? " The ungodly have indeed said, " What
profit is there that we should serve him h?" but he never gave
occasion for such an impious charge. Say, ye who have endea-
voured to live for His glory, has he not you with his
visits, and " lifted up upon you the light of his countenance ? "
Has he not shed abroad his love in your hearts, and "by the
witness of his Spirit enabled you to cry, Abba, Father?" Yes,
his promise to you is this ; " Because he hath set his love upon
me, therefore will I deliver him : I will set him on high, be-
cause he hath known my name. He shall call upon me, and
I will answer him. I will be with lll,m in tro1,1ble : I will deli-
ver him, and honour him. With long life will ;r satisfy him,
and shew him my salvation i," This, I say, is his promise to
his faithful servants; and the whole of it shall be fulfilled to
you in its season. "Faithful is He that hath called you ; who
also will do itk."J
2. To those over whom it is exercised-
[It is said, "Train up a child in the way he shall go, and
when he is old he will not depart from W." This is not to be
understood as an universal truth: for it is ill, m;tl!.y instapces
contradicted by experience: but is a truth: and
there is ample ground to hope for Its At all
events some benefit must accrue to those who are brought up
in the fear of God. Innumerable evils, under a different
r ver. 20.
I (>s. xci. 11-16.
g Rom. xi. 35.
k. 1 Thess v. 24.
J.2
h Mal. ill. 14.
I Prov. xxii. 6
148 GENESIS, XVIII. 19.
L29.
education Would have been committed, are prevented; and
good habits are, for a time at least, induced. And though
afterwards the force of temptation may prevail to draw them
aside from the good way, yet in a season of trouble they may
be brought to reflection, and the seed long buried in the earth
may spring up, and bring forth fruit to their eternal welfare.
The prodigal son is no uncommon character. The advantages
of a father's house may be forgotten for a season; but in a
day of adversity may be remembered, and be realized to an
extent greater perhaps in proportion as they were before
neglected and despised. J
That this subject may be more deeply impressed on
our m i n s ~ let us PURSUE it,
1. In a way of inquiry- ,
[Are we, Brethren, " walking in the steps of our father
Abraham ?" Can God say respecting each of us, " I know
him:" ' I know his p1inciple: he regards all that he possesses,
his wisdom, his power, his wealth, his influence altogether,
as a talent committed to him by me, to be improved for the
good of others, and the glory of my name. I know his
inclination: he has a zeal for my honour, and longs to be an
instrument of exalting and magnifying my name: he has
also a love to his fellow-creatures, and desires to benefit them
in every possible way to the utmost of his power. I know
his practice too: he calls his family together from day to day,
to unite in worshipping and serving me. He catechises his
children; he instructs his servants ; he labours steadily and
affectionately to guide them all into the way of peace. His
heart is set upon these things: he enters into them as one
who feels his responsibility, and has no wish but to approve
himself to me, and to give up a good account of his steward-
ship at last.'
Say, Brethren, whether the heart-searching God can testify
these things respecting you? Must he not rather, respecting
many of you say, "I know him," that he cares no more for
the souls committed to him than he does for his flocks and
herds, or for the cattle which are employed in his service ? If
only they are well, and subserve his interest, and do his work,
it is all he is concerned about. Even his very children are
not regarded by him as immortal beings : if they do but get
forward in their respective callings, and prosper in relation to
the present world, he is satisfied, and leaves all the rest to
'' time and chance.'', Alas! alas! what an account will such
"Jersons have to give at the judgment-seat of Christ, when
the Lord Jesus shall say to, them, 'Is this the way in which
you dealt with the souls committed to you, the souls which I
purchased with my own blood?' Beloved brethren, if ye are
29.] CARE OF HIS FAMILY. 149
so unlike to Abraham in you think that

can. be numbered amongst his children m the world to come !
0 JUdge yourselves, that ye may not be judged of the Lord
in that great and fearful day.]
2. In a way of reproof- -
[Surely this subject administers a severe reproof not only
to those who never employ their influence at all for God, but
those _also who exert it onl!J! in a tame _and timid ine.ffoctual way.
Think, have servants, apprentices, have ye
no responsibility on their account? Has not God constituted
you watchmen to give them warning of their subtle enemy,
and to shew them how they are to escape from his assaults ?
And, if they perish through your neglect, shall not their blood
be required at your hands? Did God intrust them to you
for your comfort and advancement only, and not at all for
their benefit? And the many Sabbaths which he has given
you to be improved for them, shall not a fearful account be
given of them also? Is it pleasing to Him, think you, that
you suffer the ordinances of divine worship to be neglected by
them, and the Sabbaths to be wasted in idle vanities, instead
of being employed by them and you for their welfare?
But perhaps you will say, ' I do occasionally give them good
advice.' What is that? Abrap.am did not satisfy himself
with giving good advice to his children and his household, but
"commanded them:" he maintained authority in his family,
and exercised that authority .for God. And thus should you
do also. Eli could say to his sons, "Nay, my sons, this is no
good report_ that I hear of you: ye make the Lord's people to
transgress.'' He even went further, and reminded them of
the day of judgment: " If one man sin against another, the
judge shall judge him: but if a man sin against the Lord, who
shall entreat for him?" But was this all that his situation
called for? No: he should have "commanded them," and
have thrust them out from the priestly office, if they did not
obey his injunctions: and because he neglet ted to do this,
God sent him a message that "made the ears of all that heard
it to tingle." And some awful message shall you also have,
if you neglect to employ for God the authority you have re-
ceived from God: for " them that honour him he will honour;
and those who despise him shall be lightly esteemedm."]
3. In a way of encouragement-
[True it is, that though you may command, you cannot
ensure obedience to your commands: and notwithstanding your
utmost care, there may be much amiss among those who are
nnder your control. In Abraham's family there was a mocking
m 1 Sam. ii. 22-3 ).
GENESIS, XVIII. 32.
[30.
Ishmael, in Isaac's a profane Esau, and in Jacob's many a sin-
ful character. But still, if you fail in many instances, and
succeed in only oiie, will not one soul repay you for all your
trouble ? ---The testimony of your own conscience too,
confirmed by the witness of God's Spirit-is tllis no recompence?
Will :hot this amply repay every effort you can make, even
though you should never succeed in one single instance? Re-
flect too on the testimony which God himself will give you in
the last day: " I know him:" I know how he persevered under
the most discouraging circumstances : I know the battles he
fought for me: I know the contempt he endured for me: but
he was determined to persevere: and "he was faithful unto
death: and therefore I award to him a crown of life." Say,
Brethren; is there not enough in such a prospect as this to
carry you forward, though your difficulties were ten thousand
times greater than they are? Say not, 'I am not able to con-
duct faniily worship, and to instruct my family.' If this be the
case, as doubtless in many instances it is, are there not helps
sufficient to be obtained from books of instruction and from
forms of prayer? Do your best ; and beg of God to bless your
endeavours : and you shall not labour in vain nor run in vain :
for " out of the mouth of babes and sucklings God will ordain
strength, and perfect praise.'']
XXX,
ABRAHAM's INTERCESSiON FOR SODOM.
Gen. xviii. 32. And he said, Oh let not the Lord be angry, and
I will speak yet but this once: Peradventure ten shall be
found there. And he said, I will not destroy itjo-F ten's sake.
THE selection of this chapter as one of the Lessons
for this day* intimates, that the doctrine of a Trinity
of persons in the Godhead derives some confirmation
from it. That one of these strangers who visited
Abraham in the likeness of men, was God, cannot
admit of any doubt: for He is called. The LORD,
that is J ehovah, above ten times in this ahd the fol
!owing chapter; and Abraham's address to him oalearly
that he knew him to be God. Moreovet there
is reason to thihk that it was the Second Person in
the Trinity, who thus conversed with he ..
cause Abraham calls him '"' the Judge o all the earth."'
*' Trinity Sunday.
30.j ' ADRAHAM S INTERCESSION li'OR SODOM. _ }51
N?w ,., t h ~ Father judgeth uo mau; but hl:l.th QOlQ.,.
nutted all JUdgment to the Son a:, and therefore we
conclude; that ~ h i ~ was not God the Father, ~ t Qg(l
the Son. But 1t IS by no means clear that the othel"
two strangers were the other Persons in the Trinity.
Many of the ancients indeed thought they were so ;
and there is some foundation for their cpinion: for
Lot addressed them in terms which seem more
properly applicable to God than to angels; H Behold
now, thy servant hath found grace in thy sight,
and thou hast magnified thy mercy, which thou hast
shewed unto me in saving my life b." And one of
the angels (for so those two are called c) answered
him in language almost too exalted for a creature to
use, " See, I have accepted thee concerning this
thingd." But if we consider the peculiar nature and
extent of their commission, we may account {or the
use of this language without supposing either of them
to be God. And indeed there is clear evidence that
they were only angels, attendant on the Son of God,
and sent by him; for they themselves say,". The Lord
hath sent us to destroy Sodome." Nevertheless, if we
admit, as we must, that the person who is here so
frequently called Jehovah, was God the Son (for no
man bath seen the Father at any timer), the chapter
clearly marks a plurality of persons in the Godhead;
and therefore is properly read on this day, when the
Trinity in Unity is the peculiar subject to which our
attention is called.
To Him, even to our adorable Em-p1anuel, did
Abraham address his intercession on behalf of Sodom
and Gomorrha: an intercession the most instructive
of all that are recorded in the sacred volume. When
Abraham understood that this divine Person with his
attendant angels was come to destroy those wicked
cities, he entreated that, if fifty righteous persons
could be found in them, the wicked might be spared
for their sake. Having prevailed thus far, he in five
successive petitions reduced the number to ten., and
a John v. 22. b Gen. xix. 18, 19.
d Gen. xix. 21. e Gen. xix. 13.
c Gen. xix. 1.
f John j, 18.
152 GENESIS, XVIII. 3 ~
[30.
obtained a promise that if only ten could be found,
the rest should be spared for their sake. What an
astonishing idea does this give us of Gon's REGARD
FOR HIS PEOPLE!
Let us observe,
I. How dear to Him are their persons!
We forbear to notice the honourable appellations
which he gives them (as his jewels, his peculiar trea-
sure, &c.) or the great and precious promises made
to them, or the blessings of grace bestowed upon
them: we shall confine our attention solely to the
interpositions of his providence in their behalf: be-
cause it is in that view only that they are noticed in
the text. But in marking God's kindness to them,
we shall notice it as manifested,
1. To them personally-
[W e cannot conceive any thing so great, but God has
actually done it for his people.
He has controlled the elements. The earth has opened at
his command to maintain the authority of his chosen prophet,
and to swallow up his insolent competitors g. The air has
raised itself into tempests, and shot forth its lightnings, and
shaken the foundations of the earth, with its thunders, in
order to punish the enemies of his peopleh, or vindicate their
injured honouri, Fire also has suspended its' destructive
energies, in order to defeat the persecuting rage of a tyrant,
and rescue from his hands the children of oppression k, Nor
has the water been backward to obey his will, when any signal
benefit was to be conveyed to his favourite people. It has
repeatedly stood as a wall, to open an avenue for them
through the rivers\ and through the seam.
God has compelled all classes of the brute creation also to
consult their benefit. The birds, though of the most voracious
kind, have served up the stated meals of bread and meat to his
prophet in a time of dearth and necessityn. The beasts, though
:fierce and hunger-bitten, have shut their mouths before the
saint, whom they were invited to destroy
0
The fishes have
swallowed up a drowning prophet, to discharge him again in
safety upon the dry landP; or taken into their mouth a bait
g Numb. xvi. 32. h Exod. ix. 23-25.
i 1 Sam. xii. 16-18. k Dan. iii. 27.
l Josh. iii. 15, 16. 2 Kings ii. 8, 14. m Exod. xiv. 21, 22.
n 1 Kings xvii. 6.
0
Dan. vi. 22. P Jonahii.17.andiii.IO.
30.] ABRAHAM'S,INTERCESSION FOR SODOM. 158
unsuited to their appetite, that the Saviour in his humili. ti .
mi&ht .be to pay his tax q. The insects too .have
therr Irresistible efforts to punish a proud and cruel nation
and to assert the liberties of God's oppressed peopler. '
We may add also, that even the heavenly bodies have been
by God for the purpose of aiding, or comforting, or
honourmg those who were dear to him. The sun and moon
still for the space of a whole day, to witness the triumphs
of se,:;vants
8
"The stars in their courses fought
agamst S1serat. And the shadow on the sun-dial of Ahaz
returned ten degrees, that a pious and a:ffiicted monarch might
be assured of the deliverance which his soul desired u.
How dear to God must they be to whom the whole creation .
is thus made subservient, and for whose benefit the govern-
ment of the universe is administered !]
2. To others for their sake-
[For their sakes blessings have been imparted to the unde-
serving, and judgments averted from the wicked. For Jacob's
sake God multiplied the flocks of Laban x ; and from respect
to Joseph he prospered the house of PotipharY. If ten
righteous could have been found in Sodom, the impending
destruction would have been turned from all the cities of the
plain z : and notwithstanding the extreme wickedness of its
inhabitants, the city of Zoar was exempted from' the common
fate, at the intercession of Lot a; nor could the storm be
poured out upon Sodom, till Lot was placed beyond its reach b.
The mercy shewn to a whole ship's company on account of
Paul, deserves peculiar notice. There were !276 souls on
board : the storm was so violent that there was no hope left
for their preservation; they were just ready to be swallowed
up in the tempestuous waves. But there was one saint on
board ; a saint, hated of men, but beloved of God : and for
his sake the whole were preserved from death, and not a hair
of their heads suffered to perishc. When God was about to
send the Jews into captivity, he told them, that if they could
find one righteous man in Jerusalem, he would spare them all d:
and after he had inflicted his judgments upon them, he assigned
as his reason for it, that not one had been found to stand in
the gap, and to intercede for them e. Mter the murder the
Messiah, the Jewish nation was devoted to utter destructiOn :
but when the days of vengeance came, "they were shortened for
q Matt. xvii. 27. r Exod. viii. 17, 24;
t J d 20 u xxxviii. 6-8.
u g. v. . <.w.
Y Gen. xxxix. 5. z The text.
b Gen. xix. 22. c Acts xxvii. 24, 34.
c Ezek. xxii. 30, 31.
s J osh. x. 13.
x Gen. xxx. 27.
a Gen. xix. 21.
d Jer. v. 1.
154 GENESIS, XVIII.
[30.
the elect's sake;" yea, it was out of to them alone that
there was not an utter excision of the whole human race t,
What stronger proofs can be given of God's love to his
chosen people?]
But we shall have a further insight into this sub-
ject, if we consider,
I. How acceptable are their prayers!
Who can contemplate one single individual inter-
ceding, as Abraham did, for all the cities of the plain,
and not admire the condescension of God to his pray-
ing people 1 He has heard and answered them, for
whomsoever they made their supplications; whether,
1. For themselves-
[No limits whatever, except those which were necessarily
fixed by a concern for his own honour, have been assigned by
God to the exercise of his own grace in answer to his people's
prayers. God has said to them, " Open thy mouth wide, and
1 will fill it:" " Ye shall ask what ye will, and it shall be
done unto you." Agreeably to these promises he has done for
them not only what they have asked, but exceeding abun-
dantly above their most sanguine hopes, The prayer of Jonah
ascended up !ven from the bottom of the sea, and brought him
a deliverance unprecedented in the annals of the world. l'he
situation of the Canaanitish woman may be considered in
some respects still more desperate, because her request had
been repeatedly refused: but by persisting in her supplications
she obtained the desire of her heart g. No kind of blessing
l1as ever been denied to the prayer of faith. David sought
information whether the men of Keliah would betray him; and
God told him that they would
11
He desired direction, when
and in what manner he should attack the Philistine armies: and
God pointed out to him the precise time and prnc.e for making
his attack successfullyi. Thus also whenthey have implored
mercy after the most heinous transgressions, God has shewn
the same to hear and answer their requestsk, "He
iias never said to any of them, Seek ye my face in vafu."
2. For each other-
[Mutual intercession is a duty which has been
enjoined, and to which we have been encouraged by tne most
signal tokens of God's acceptance. The delive.rance vouch-
safed to Peter -deserves particular attention. He was secured
in prison with all the care that human foresight could devise ..
f .Matt. xxiv. 22. Matt. xv. 22-28. h 1 Sam. xxiii. 11, ] 2.
i 2 Sam. v. 19, 23, 24. k Ps. xxxii. 5. 2 Chron. xxxiii. 12, 13.
30.] ABRAHAM'S INTERCESSION FOR SODOM, . 15
5
He was chained between two soldiers; and guarded by man;
others. Prayer was made for him by the church; but app[..
rently to no purpose. The day appointed for his executioh
was almost arrived. But at midnight God returned an answer.
an answer '!hich the suppliants, as it con:
the1r : his chams felf off, the iron gates opened
to hrm of therr own accord, and his adversaries were put to

It was from a full of the efficacy of inter-

cessiOn, that Paul was so earnest m requesting the prayers
of others for him m! he was unwearied in his prayers
for them n. And 1t IS particularly m reference to intercession
for the saints, that St. James says, "The effectual fervent
prayer of a righteous man availeth much
0
,"]
3. For the ungodly-
[The iniquities of a nation may indeed arrive at such a
height, that if Noah, Daniel, and Job were in it, those holy
men should not prevail, except for the preservation of them-
selvesP. But the instances wherein God has heard prayer on
behalf of the ungodly are very mrmerous, and very encouraging.
. How speedily did the supplications of Amos remove the
threatened judgment from his country q! And how irresistible,
if we may so speak, were the intercessions of Moses ! God
had determined to execute vengeance on his people for making
and worshipping the golden calf. He therefore, fearing, as it
were, that Moses would interpose in their behalf, and prevent
the execution of his purpose, said to him, " Let me alone, that
my wrath may wax hot against them, and that I may con-
sume them;" that is, 'If thou intercedest for them, thou wilt
bind my hands ; therefore let me alone, that I may inflict upon
them the judgments they have deserved.' But Moses would
not "let him alone:" he instantly "besought the Lord," and,
as it were, prevailed against him : for " the Lord repented of
the evil which he had thought to do unto his peopler."
While in such instances as these we contemplate the con-
descension of our God, we cannot fail to notice the love which
he bears to his chosen people, and the peculiar delight which
he feels in hearing and answering their prayers.]
<, OBSERVE,
1. What blessings are God's people in the places
where they live! .
[Our blessed Lord represents them as" the lights of the
world " and " the salt of the earth;" because, without them,
'
I Acts xii. 4-19.
n 1 Thess. iii. 10.
P Ezek. xiv. 14.
m Rom. xv. 30.
Phil. i. 4. Col. iv. 12.
0
Jam. v. 16.
q Amos vii. 1-6. r Exod. xxxii. 10, 11, 14,
156 GENESIS, XVIII. 32.
[30.
the world would be immersed in total darkness, and speedily
become one mass of corruption. Little do the world think
how much they are indebted to the saints. They are ready to
traduce the characters of God's people, and to represent them
as "the troublers of Israel:" but, were they viewed aright,
they would be considered rather as "the shields of the earth,"
who ward off from it the judgments of the Almighty. Only
let us duly notice the tokens which God has given them of his
regard, and the mercy he has shewn to others for their sake,
and we shall know how to appreciate their value, and ardently
pray for their increase in the earth.]
2. What encouragement have the ungodly to pray
for themselves!
[Has God shewn himself so willing to hear the prayers of
a single individual in the behalf of populous cities, and will he
not hear the prayers of individuals for themselves ? Never from
the foundation of the world has he rejected the petitions of a
real penitent: nor, as we have before observed, has he pre-
scribed any limits to our petitions for spiritual blessings. " The
Lord will not be angry," however frequently we renew, or how-
ever largely we extend, our supplications : " If we ask, we
shall have ; if we seek, we shall find ; " yea, if we ask for all
the glory of heaven, it shall be given to us. 0 that men were
duly sensible of the privilege of prayer ! and that they would
plead for mercy .while yet a throne ofgrace is open to them!]
3. How diligently should the godly improve their
interest in the behalf of others !
[We can scarcely conceive a person so obdurate, but that
if, by speaking to another, he could obtain health for the
sick, and relief for the indigent, he would avail himself of such
an opportunity to benefit his fellow-creatures. Yet is there
amongst us a lamentable backwardness to the work of inter-
cession, notwithstanding our almighty Friend is at all times
accessible, and the blessings which he will bestow are infinitely
greater than words can express. 0 let all of us stir up our-
selves to this blessed work! Let us consider how much we
ourselves need the prayers of others ; and let a sense of our
OWn necessities stimulate us to " labour fervently in prayer" .,
for others. We are sure at least that, if we prevail not for
them, we shall bring down a blessing upon our souls, and
"our prayer shall return into our own bosoms." Let us con-
sider also that to neglect to pray for others, is to sin against
- our Gods ; and that, if we have no heart to sigh and cry for
the abominations or the miseries of others, we have great
reason to fear and tremble for ourselves t.]
s 1 Sam. x.ii. 23. t Ezek. ix. 4. with Amos vi. G, 7.
31.]
LOT DELIVERED OUT OF SODOM.
XXXI.
LOT DELIVERED OUT OF SODOM.
Gen. xix. 17 .. And it came to J!ass, when they had brought
them ~ r t h abroad, . that he satd, Escape for t l ~ y life; look
not behznd thee, netther stay thou in all the plain: escape
to the mountain, lest thou be consumed.
IT. is extremely profitable to observe how ready
God IS to honour those who honour him. Lot had
been a very distinguished character in Sodom. He
had seen and heard with much concern the iniquities
that were committed by those around him : " he had
vexed his righteous soul with their unlawful deeds
from day to day ; " and had set them a pattern of
piety and virtue. Nor was he inattentive to the
welfare of strangers: he was ready at all times to
exercise the rights of hospitality, and to shew to
others the same liberality which he would wish to
meet with at their hands. Indeed his sense of honour
in this respect carried him beyond the bounds of
prudence or propriety: for when he was protecting
his guests from the assaults of those who would have
injured them, he even preferred the sacrificing of his
daughters, to the suffering of the laws of hospitality
to be so grossly violated. That he erred in this
matter, we have no doubt; because he had no right
to commit one sin in order to prevent another. But
he meant well: and probably was so agitated with
fear and horror, as scarcely to be aware of the im-
propriety of his proposal. His zeal for God, and his
attention to his guests, were well rewarded. He was
informed that the persons whom he had received
under his roof were angels in human shape ; that
they were sent to destroy the cities of the plain ; and
that they were commissioned to rescue him and his
family from the common ruin. In what manner they
executed their commission, we may judge from the
urgent advice which they gave him in our text; and
which we shall consider,
I. As given to Lot-
158 GENESIS, XIX. 17.
[31.
If we consider the circumstances of Lot, the advice
given him was,
1. Most salutary-
[The measure of this people's iniquities was now full: and
God had determined utterly to destroy them. This determi-
nation had already been announced to Lot ; and he had been
sent to his friends and relatives to declare it to them ; though,
alas ! they had only treated his message with contempt and
derision. His own mind indeed was convinced that the wrath
of God would fall upon those devoted cities: but yet he 'Was
disposed to linger, and defer his flight. Whether he felt regret
at leaving so many relatives behind him, or was grieved at the
thought of losing all his substance, or had an idea that some
time would elapse before the threatened judgments should be
inflicted, he was not sufficiently earnest to escape the impend-
ing danger. The angels therefore took him and his wife and
daughters by the hand, and led them forth without the city ;
and gave them the counsel which is contained in the text.
The time for executing vengeance was just at hand-There
was no safety but in flight; nor any refuge but that which God
had appointed-A little longer delay would prove fatal to them
all-Though they were out of Sodom, they were at a con-
siderable distance from the mountain-To reach it, required
their utmost exertions : it became them therefore to strain
every nen<e in order to secure the proffered mercy-.
To promote this was the direct tendency of the advice : so
suited was it to their condition, and so conducive to their
welfare.]
2. Most benevolent-
[It is obvious that the extreme earnestness by
the angels, together with the whole tenour of their advice, was
exceedingly alarming. It was calculated to inspire Lot him-
self with terror, and to extinguish in the weaker females all
the . powers of reason and reflection. But shall we therefore
say that these divine Monitors were impertinently officious, or
needlessly severe? Suppose that, having received a commission
to warn Lot, they had yielded to a mistaken ten9.erness, and
forborne to alarm his fears : suppose they had gently admo-
nished him of his danger, ,and suggested the ofpro-
viding against it : suppose that, when they sa.w him lingering,
and knew that one hour's delay would involve him a.nd his
family in the common ruin, they had contented themselves
with hinting in a distant manner that more expedition would
be desirable : would such conduct have become them? Would
they have acted the part of friends? Yea, would they not have
been awfully responsible to God for their unfaithfulness, and
31.] LOT DELIVERED OUT OF SODOM. lQ9 ,
been really with the death of all the family t
suredly, the .more fro.thful and earnest they were in the
charge of their duty, more real benevolence they exercised:
nor could . have displayed th.eir love in any better way,
than by seizmg hold of them to q_mcken their pace, and urging
them by the most powerful considerations to secure their own
safety.] .
We shall not depart from the real scope of the
advice, if we regard it,
11. As applicable to ourselves-
Our condition is certainly very similar to Lot's-
[God has declared that he will destroy the whole world
of the ungodly, as soon as ever they shall have filled up the
measure of their iniquities : and the judgments that he will
execute upon them were typified by those that were inflicted
upon Sodom. "The cities of the plain were set forth for an
example, suffering the vengeance of eternal fire a." And it is
doubtless in reference to the destruction with which they were
visited, that the place of torment is described as " a lake that
burneth with fire and brimstone b.'' But there is a place of
refuge provided for us; a mountain where no storms can assail
us, no judgments ever hurt us. This refuge is the Lord Jesus
Christ; " whose name is a strong tower, to which the righteous
runneth and is safe." On the other hand, there is no salva-
tion for us, unless we flee to him. While we continue of the
world, we must take our portion with the world : we must
"come out of it, if we would not be partakers of its plagues c."
We must "bear our testimony against it, that its ways are
evil," and in the whole of our spirit and conduct be
separate from it d.]
The same advice therefore is proper for us, as for
him-
[ Two things are indispensably necessary for us, if we would
enjoy the benefits which God has offered us in his Gospel; and
these are personal exertion and persevering diligence.
It had been declared to Lot, that the threatened destruction
could not be executed till he should have arrived at the place pro-
vided for him e. But could he therefore say, I am in no danger;
I may take my leisure; I may leave myself in God's hands?
Surely if he had acted in so presumptuous a manner, he would
have perished with the ungodly multitude. When he had come
out of Sodom, his exertions were no less necessary than before.
He must flee to the mountain : he must escape_ as for his life:
a .T uue, ver. 7.
d 2 Cor. vi. 17.
b Rev. xx. 10.
e Gen. xix. 22.
c R ... 4
ev. xvm. .
160 GENESIS, XIX. 17. [31,
he must not delay a moment, lest he should be consumed.
Thus it is with us. We cannot say, God has sent his only
dear Son to save me, and therefore I have nothing to do : we
must rather say, God has offered to have mercy on me, and
therefore I must "work out my salvation with fear and trem-
bling." To found our hopes upon the secret purposes of
God, would be to delude ourselves, and to ensure our eternal
ruin. We might as well hope to win a race without running,
or to gain a battle without fighting, as to get to heaven with-
out personaZ exertion. We must seek ; yea not only seek,
but strive, to enter in at the strait gate, if ever we would find
admittance into it.
Nor will it avail us any thing to put forth our strength to
the uttermost, unless we maintain a constant, vigorous, perse-
vering diZigence in the course that we have begun. Lot's wife
was a partner of his flight, but not of his preservation: for
she looked back, and was therefore made a lasting monument
of God's displeasure f. And if Lot himself had remitted his
endeavours, he also would have perished in like manner. We
may "run well for a season, and yet be hindered:" we may
" begin in the spirit, and yet end in the flesh:" we may
" escape the pollutio.ns of the world, and yet be again entan-
gled therein, and overcome." We may come out of Egypt,
and yet never reach the promised land. It is not he who
begins well, but " he that endureth unto the end, that shall
be saved." " If we put our hand to the plough, and look
b:tc:k, we are not fit for the kingdom of heaven."] ..
ADDRESS,
1. Those who are at ease in Sodom-
[\V e would not willingly speak reproachful words, or ad-
dress you in terms that are needlessly offensive: but we are
sanctioned by the prophet Isaiah in saying, " Hear the word
of the Lord, ye Rulers of Sodom, and ye people of Gomorrhag.''
We bless our God that the abomination referred to in the
context, is held in universal abhorrence; and that the very
thought of it excites as general indignation amongst us, as it
did in Sodom a general concurrence and approbation h, But
in all other respects those wicked cities are a glass wherein we
may behold ourselves. " This," says the prophet, "was the
iniquity of thy sister Sodom; pride, fulness of bread, and
abundance of idleness was in herl.'' And what can be
conceived more characteristic of our state? Our pride, olir
luxury, our love of ease are not a whit inferior to theirs.
Again, our Lord says, " As it was in the days of Lot ; they
did eat, they drank, they bought, they sold, they planted, they
! ver. 26. g Isai. i. 10. h ver. 4.
1
Ezek. xvi. 49,
31.j LOT DELIVERED OUT OF SODOM. 16:J .
but the. same day that Lot went out of Sodom it
ramed fire and from heaven, and destroyed them a11;
even thus shall It be m the day when the Son of Man shall be
revealed k :" and let me ask whether it is not so at this day?
We are attending to our temporal concerns our cares and
pleasures, with avidity: but notwithstanding we are warned
continually of our guilt and danger, how backward are we to
flee from. the wrath to come ! Know ye then th11t the wrath
of God Is. about to be poured out upon you: and that if ye
With all to the Lord Jesus Christ, ye must
meVItably and eternally pensh. Perhaps in warning you thus
we appear "as persons who mock
1
," or, at best, as needlessly
harsh and severe : but we affirm, that what we speak will soon
be found true ; and that in discharging our duty thus, we per-
form an office worthy of an angel. We believe God's denun-
ciations, and therefore we speak : and if we should " speak
smooth things to you, and prophesy deceits," we should prove
your bitterest enemies. In this urgent matter, concealment is
treachery, and fidelity is love. Arise then, every one of you ;
and " escape for your lives."]
2. Those who are lingering, and deferring their
flight-
[Many, we doubt not, are convinced of the necessity of
taking refugl'in Christ, yet are so immersed in worldly cares
or pleasures that they know not how to commence their hea-
venly course. They think that a more convenient season will
present itself; and that they shall carry their purposes into
effect before the day of vengeance shall arrive. But how many
have grown grey with age, while their convictions have led to
nothing but abortive wishes and ineffectual resolutions! And
how many have been overtaken with the storm, while they
were thinking and intending to escape from it! There are
indeed many, who have come out of Sodom so as no longer to
participate in its grosser abominations; and are, in profession
at least, advancing to the place of refuge ; while yet in their
hearts they are attached to the things that they have renounced.
To such persons we would say, with our blessed Lord, "Re-
member Lot's wife m." She looked back, while she was fol-.
lowing her husband's steps. We inquire not what her motives
were ; it is sufficient, sl}e looked back ; and for that she was
struck dead upon the spot; for that she was made a monu-
ment to all future ages, to assure us, that if our 4eart be in
Sodom, we shall perish like SodoJ? : whatever be our :pro-
fessions, or whatever our progress, .If o.ur heart be not nght
with God, "we shall take our portiOn m the lake of fire and
k Luke xvii. 28-30.
VOL. I.
1 ver. 14.
M
m Luke xvii. 82.
16!1.),
GENESIS, XIX. 17.
[31.
brimstone, which is the second death n." " Make haste then,
and delay not, to keep God's commandments o," and to "lay
hold on eternal life." Rest not in any purposes, professions,
or attainments. Turn not back even in thought: but " for-
getting what is behind, press forward toward that which is
before." It will be time enough to "rest from your labours,"
when you are got safe to heaven.]
3. Those who are daily running m the way pre-
scribed-
[Faint not, dearly Beloved, "neither be weary in well
doing." For your encouragement you are told to regard Lot's
deliverance as a proof, that " God knoweth how to deliver the
godly out of temptations, as well as to reserve the ungodly for
punishmentp," Whatever difficulties therefore you have to
encounter, fear not. And do not unbelievingly wish that your
way were shorter than God has appointed it. This was Lot's
weakness and folly. God did indeed graciously condescend to
his request; and spared Zoar for his sake : but his unbelief
was punished, not only in the fears which harassed him in
Zoar, but in the awful dereliction that he afterwards expe-
rienced. From this time we hear nothing of him except his
drunkenness and incest: and, if St; Peter had not given us
reason to believe that he became truly penite:fit, we should
have had ground to apprehend that he was, after all, an outcast
from heaven. Plead not then for any other refuge, or for the
indulgence of any sin. Say not of any thing that God has
proscribed, "Is it not a little one?" A little one it may be
in comparison of othets ; but, whether little or great, it must
be renounced : we must abandon for ever our connexion with
it, and let our regards terminate in God alone.
But let not those who are hastening towards heaven, be
contented to go alone: let them seek to take all they can
along with them. Let them exert their influence to the utter-
most over all their friends and connexions, in order that they
may be instrumental to their salvation also. Let them espe-
cially manifest their conjugal and parental affection in this way.
Yet if, after all, they be derided as visionaries by some, and
be forsaken in their progress by others, let them not for one
moment intermit their diligence in the preservation of their
own souls. If their labours prove effectual only to one or
two, it will be a rich consolation to them in the day of judg-
ment, that, though many who were once dear to them have
reaped the fruits of their supineness, there are others for whom
they have "not laboured in vain, nor run in vain."]
n Rev. xxi. 8.
0
Ps. cxix. GO.
P 2 Pet. ii. 6--9.
82.] ABRAHAM REPROVED BY ABIMELECH.
XXXII.
ABRAHAM REPROVED FOR DENYING HIS WIFE.
xx. 9. Then .Abimelech called .Abraham, and said unto
hzm, What ltast thou done unto us? and what have I offended
that thou hast brought on me and on my kingdom a great
szn ? thou hast done deeds unto me that ought not to be done.
WE admire the fidelity of Scripture history. There
is not a saint, however eminent, but his faults are
reported as faithfully as his virtues. And we are
constrained to acknowledge, that the best of men,
when they come into temptation, are weak and fal-
lible as -others, if they be not succoured from above.
We are habituated to behold Abraham as a burning
and shining light: but now we are called to view him
under an eclipse. We see th<:? father of the faithful
drawing upon himself a just rebuke, and that too, not
for some slight defect in his obedience, but for a great
and heinous transgression. It will afford us a salu-
tary lesson to consider, ,
I. The offence which Abraham committed-
He was guilty of dissimulation in calling Sarah his
sister, when she was in reality his wife. It is true,
she was also his sister, in the same sense that Lot
was his brother; she was his niece, the daughter of
Haran, who was his brother by the father's side.
But was there nothing wrong in this concealment ?
We do not hesitate to declare, that it was a very
grievous sin. Consider,
1. The principle from which it sprang-
[He had been called out from his country to sojourn in a
strange land: and, depending upon God for direction and sup-
port," he went forth, not knowing whither he went." For the
space of twenty-five years he had experienced the faithfulness
and loving-kindness of his God. And he had recently received
the most express promises that he should have a son by
who. should be the progenitor of the Messiah. Yet behold,
when he comes to Gerar, a city of the Philistines, he is afraid
that the people will kill him, in order to gain possession of his
wife, who, though ninety years of age, still retained a consi-
derable measure of her former beauty: and, in order to secure
MZ
164 GENESIS, XX. 9. [32.
himself, he has recourse to this expedient of denying his wife.
But was not God still able to protect him ? or could the Phi-
listines touch an hair of his head without God's permission?
In what had God failed him, that now at this time he should
begin to doubt his faithfulness or power? It was the limiting
of these perfections that in after ages brought down upon the
whole nation of Israel the heaviest judgments a : and it could
not but greatly aggravate the offence of Abraham in the
present instance.]
2. Its natural and necessary tendency-
[W e shudder while we contemplate the tendency of this
shameful expedient. It was calculated to ensnare the people
among whom he sojourned; while it exposed the virtue of
Sarah to the extremest hazard. Had she been acknowledged
for Abraham's wife, every one would have known the unlaw-
fulness of entertaining a desire after her, and would have
abstained from shewing her any undue attention, or. from
cherishing in his bosom an inclination towards her. But when
she passed for an unmarried woman, every one was at liberty
to insinuate himself into her affections, and to seek to the
uttermost an honourable connexion with her. The event
indeed shews what might reasonably have been expected from
such a plot. What other catastrophe could well be looked
for? Terrible as it might have proved, both to her and to
Abimelech, it was no other than the natural consequence of
the deceit which was practised.
But what was its aspect and tendency with respect to the
Messiah? We tremble to relate. Surely the whole human
race combined could not have devised or executed any thing
more injurious to his honour. It was but just before, per-
haps a week or two, that God had promised to Abraham, that .
within the year he should have a son by Sarah. Suppose then
that matters had proceeded according to Abimelech's inren-
tion, and that God had not miraculously interposed to prevent
the execution of his purpose, it would have remained a doubt
at this moment whether the promises were ever fulfilled to
Abraham, and whether the Messiah did indeed descend from
his loins. Consequently, the covenant made with Abraham,
and all the promises made to him and his seed, would be
left in an awful uncertainty. If it would have been criminBJ in
A braham and Sarah to concert such a plan under any circum-
stances whatever, how much more crimini)l was it to do so
under the peculiar circumstances in which they then were !]
3. Its having been before practised by him, and
reproved-
" Ps. lxxviii. 20-22, 40-42.
32.] .ABRAHAM REPROVED BY ABIMELECH. 165
[Had the come suddenly upon Abraham . and
threatened to put h1m to death for his wife's sake, we should the
less. have 'Yondered that they were prevailed upon to conceal
therr relatiOn to each other. But he had committed this same
many years before ; and had thereby ensnared Pharaoh
kmg of Egypt ; nor was he then delivered without a divine
interposition, and a just rebuke from the injured monarch b,
Surely he ought to have profited by past experience: he
should h?-ve been of the of such a proceeding ;
and, havmg been once rescued, as It were by a miracle, he
should never have subjected himself again to such danger,
reproach, and infamy. The repetition of so heinous a crime;
after such a warning and such a deliverance, increased its
malignity an hundred-fold.] "
If we consider the offence of Abraham in this
complicated view, we shall not wonder at,
II. The rebuke given him on account of it-
Abimelech, admonished by God in a dream to
restore Abraham his wife, sent for him, and reproved
him for the imposition he had practised. In this
rebuke we observe,
1. Much that was disgraceful to Abraham-
[It was no little disgrace that Abraham, a saint, a prophet
of the most high God, .should be reproved at all by a heathen:
but, when we reflect how much occasion he had given for the
reproof, it was disgraceful indeed.
The uncharitableness which he had manifested was very
dishonourable to his character. had indeed just heard of
the horrible impiety of Sodom; and he concluded perhaps,
that if a whole city so virulently assaulted Lot for the purpose
of gratifying their diabolical inclinations with the men that
were his guests, much more would some individual be found in
Gerar to destroy him, for the purpose of gaining access to a
female that was so renowned for her beauty. Glad should we
be to offer this excuse for him : but he had before acted in the
same manner without any such considerations to influence his
conduct; and therefore we cannot lay any material stress on
this recent occurrence. But supposing he had been actuated
by such reflections, what right had he to judge so harshly of a
people whoni he did not know? Abimelech justly asked him,
" What sa west thou that thou hast done this thing?" He had
no other grounds than mere surinise : " I thought, Surely the
fear of God is not in this But why should he think so?
b Gen. xii. 12-20.
166 GENESIS, XX. 9. [32.
Could not that God who had brought him out from an ido-
latrous country, and preserved Lot and Melchizedec in the
midst of the most abandoned people, have some "hidden ones"
in Gerar also? Or, supposing that there were none who truly
feared God, must they therefore be so impious as to murder
him in order to possess his wife? It is a fact, that many who
are not truly religious, have as high a sense of honour, and as
great an abhorrence of atrocious crimes, as any converted man
can fe!i!l: and therefore the reproach which he so unjustifiably
cast on them, returned deservedly upon his own head.
In what a disgraceful manner too was his wife restored to
his hands ! How must he blush to be told, that he who should
have been her protector, had been her tempter; that, in fact,
he had put a price upon her virtue ; and that, instead of being
willing, as he ought to have been, to die in her defence, he
had sacrificed her honour to his own groundless fears. It must
not be forgotten, that Sarah was actually given up to Abime-
lech, and that Abraham had forborne to claim her: so that he
was answerable, not only for the consequences that did ensue,
but for those also which, according to the common course of
things, were to be expected.
Further, in what light must he appear to himself and all
around him, when he was informed, that he had brought on
Abimelech and all his household some very severe judgments,
and had actually exposed them all to instantaneous death!
What Abimelech had done, " he had done in the integrity of
his heart:" and, if he and all his family had died for it,
Abraham would have been the sole author of their ruin.
We need add no more to the humiliating picture that has
been exhibited. Methinks we see Abraham before our eyes
ashamed to lift up his head, and with deepest penitence
accepting the punishment of his iniquity.]
2. Much that was honourable to Abimelech-
[If we were to judge from this portion of sacred history,
we should be ready to think that Abraham had been the hea-
and the of the Lord. In the reproof
th1s offended king admm1stered, he was a most eminent
pattern of moderation, of equity, and of . virtue.
Considering what injury he had sustained, it is truly won-
derful that he should express himself with such mildness and
The occasion would almost have justified .the
bitterest reproaches : and it might well be expected that
Abimelech would cast reflections on his religion; condemning
that as worthless, or him. as. hypocritical. But not one re-
proachful word escaped his lips . ., The only word that has at
all that aspect, is the gentle sarcasm in his address to Sarah;
"I .have given thy . brothe1 a thousand pieces of silver;"
3.2.j ABRAHAM REPROVED .BY AlUMELECH. 167-
admonishing her thereby no more to call him by that deceitful
name.
On restoring Sarah to her husband, he endeavoured to make
all po.ssible reparation for the evil. which he had unwittingly
c?mnntted. H.e loaded With.p;esents, and permitted
him to dwell m any part of his donnmons ; and gave him a
thousand pieces of silver to purchase veils for Sarah and her
they might no longer tempt his subjects by
the1r beauty c .
Finally, we cannot but admire the utter abhorrence which
this heathen prince expressed of a sin, which is too lightly
regardedby the generality of those who call themselves Chris-
tians. It is observable that he never oncecomplained of the
punishment which he and his family had suffered, nor of the
danger to which they had been exposed, but only of their
seduction into sin. He considered this as the greatest injury
that could have been done to him: and inquired what he had
done to provoke Abraham to the commission of it: "What
have I offended thee, that thou hast brought on me and my
kingdom a great sin ? " Surely a more striking refutation of
Abraham's sentiments concerning him it was not in the power
of language to express. J
On this subject we would found " a word of EXHOR-
TATioN"-
1. Shun every species of equivocation and decep-
tion-
[They are rarely to be found who will under all circum-
stances rigidly adhere to truth. Many who would not choose
to utter a direct and palpable falsehood, will yet put such a
colour upon things as to convey an idea quite contrary to
truth. To magnify another's faults or to extenuate their own,
to raise or depreciate the value of some to avoid
persecution or obtain applause, are temptations which forcibly
operate to produce either exaggeration or concealment. In
disagreements especially, no person can be fully credited in
his own statement. But this is dishonourable to religion.
There is scarcely any thing that affords a greater triumph to
the enemies of religion, than to find instances of disingenuous-
ness in those who profess it. And it requires constant
fulness and self-command to speak the truth at all times. 0
let us beg of God to "put truth in our inward parts:" and
let none of us think it beneath him to use that humiliating
prayer of David, "Remove from me the way of lying d."] .
c This seems to be the sense of ver. 16. "It (the silver) is to
thee, &c." d Ps. cxix. 29.
168 GENESIS, XX. 9. [32.
2. Guard against relapses into sin-
[W e may have repented of a sin, and for a long time for-
saken it, and yet be in danger of falling into it again. Indeed
our besetting sin, however repented of, will generally continue
our besetting sin: and the power of divine grace will appear,
not so much in taking away all temptation to it, as in enabling
us to withstand and vanquish the temptation. The Spirit of
God may form the contrary grace in our hearts, and even
cause us to exercise it in a very eminent degree : but still we
are not beyond the reach and influence of temptation. If we
had all the strength of Abraham's faith, we might fall, like
him, through cowardice and unbelief. Let us then watch in
all things, but especially in those things wherein we have once
been overcome : and let our falls be constant monitors before
our eyes, to shew us our weakness, and to stimulate us to
prayer. More particularly, if we imagine that we have so
forsaken our sin as to be in no danger of committing it again,
let us beware : " let him that thinketh he standeth, take heed
lest he fall."]
3. thankful to God for his protecting and
preservmg grace-
[If God had taken no better care of us than we have dorie
of ourselves, how many times should we have dishonoured our
holy profession ! Who that knows any thing of his own heart,
is not conscious, that he has at some times tampered with sin;
and laid such snares for his own feet, that nothing but God's
gracious and unlooked-forinterferencehas preserved While
we were in our unconverted state, " God has withheld us" on
many occasions, as he did Abimelech, " from sinning against
him." And since God has been pleased to call us by his grace,
we have frequently been rescued by his providence from
which the folly and depravity of our own hearts
have exposed us. Let us then magnify the grace of God :
and, if we are enabled to maintain a holy and consistent con-
duct, let us say with David, "My foot standeth fast'; in the
congregations will I praise the Lord."]
4. Strive to the uttermost to cancel the effects of
your transgressions-. .
[ Abraham by his prevarication had brought distres:;; on
Abimelech and all his household. But when he was humbled
for his transgression, he prayed to God to remove his judg-
ments from the persons whom he had so seduced. By this
means, as far as in him lay, he counteracted and reversed the
evil that he had done. It is but seldom that we can cancel in
any degree the evil that we have committed: but, if any way
whatever present itself to us, we should embrace it gladly, and
33.J HAGAR AND ISHMAEL CAS'! OUT. .1{)9
pursue it .eagerly. At all events, the measure adopted b
IS open to us all. we may pray for those whom
InJured. . We beg ?f to obliterate from their
mmds any bad rmpress10n, which either by our words or actions
we have made upon them. And, if we find in them a kind
forgiving spirit, we should so much the more redouble our
to obtain fm: them the of salvation, which
will in:fimtely overbalance any eVIls which they may have
suffered through our means. J
XXXIII.
ABRAHAM CASTING OUT HAGAR AND ISHMAEL.
Gen. xxi. 9, 10. And Sarah saw the son of Hagar the Egyp-
tian, which she had bmne unto Abraham, mocking. Where-
fore slte said unto Abraham, Cast out this bond-woman and
her son : for the son of this bond-woman shall not be heir
witlt my son, even with Isaac.
SIN, even in this world, almost always brings its
own punishment along with it: and not unfrequently
the sin itself is marked in the punishment that follows
. it. We can have no doubt but thatSarah erred when
she gave Hagar into Abraham's bosom, in hopes of
having the promised seed by her. And scarcely had
her device been carried into execution before she
began to suffer for it. As soon as Hagar had a prospect
of becoming a mother, she began to despise her mis-
tress. Her contempt excited vehement indignation in
the breast of Sarah; insomuch that she made Abraham
himself also a party in the quarrel, and accused him
of encouraging Hagar in her insolence. When Abra-
ham, to vindicate himself, empowered her to use her
own discretion with respect to Hagar, she began to
1etaliate on her contemptuous bond-maid, and to
treat her with excessive severity. Thus was domestic
harmony interrupted by those very means which
Sarah had adopted to increase her happiness. Hagar,.
unable to bear the unkind treatment of her mistress,
fled from her face ; and returned to her only in con-
sequence of being commanded to do so by an angel
of the Lord a. We cannot suppose that her forced
a Gen. xvi. 3-9.
170 GENESIS, XXI. 9, 10. [33.
submission was attended with much comfort either
to herself or her mistress: where there was no love,
there would be found many occasions of vexation
and dispute. At last, after about eighteen years, a
quarrel arose, which determined Sarah to expel from
her family both Hagar and her son. This domestic
occurrence is replete with instruction: we propose
therefore to make some observations upon,
I. The history itself-
The expulsion of Hagar and her son, who was now
about seventeen years of age, was a strong measure.
Let us inquire into,
1. The grounds and reasons of it-
[Sarah had seen Ishmael mocking Isaac. From the reso-
lution adopted by Sarah in consequence of it, we apprehend,
that Ishmael had derided the pretensions of Isaac to inherit
his father's substance. No doubt, lsaae, was instructed as early
as possible to regard God as his God, and to expect both from
his earthly and his heavenly Father the accomplishment of all
that God had promi'sed him. Ishmael, on the other hand,
would but ill brook the idea of being excluded from the birth-
right; and therefore would be ready to dispute Isaac's title to
it. Possibly too the very name Isaac, which g n i f i s laughter,
would afford Ishmael many occasions of profane banter. Had
this "mocking" been nothing more than idle jest, attended with
a foolish pleasure in teazing her child,. we take for granted that
Sarah would have deemed it sufficient to reprove the fault, and
to point out to Ishmael the impropriety of his conduct. But
she saw ttJ.at it proceeded from profaneness; that it argued a
rebellious spirit against God; that it would become his daily
practice ; and that his mother encouraged him in it, glad to
avenge in that way the wrongs that she supposed herself to suffer.
On these accounts Sarah despaired of accomplishing her ends
by correction, and determined to prevent a recurrence of such
offences by an immediate and :final expulsion of the offenders.]
2. The manner in which it was carried into exe-
cution-
[Sarah, though right in her judgment respecting the means
of obtaining domestic peace, seems to have been too precipitate,
and too peremptory in her demands for their expulsion : and
Abraham demurred about the carrying it into execution. He
indeed had different feelings from Sarah. Sarah's regards were
fixed exclusively on Isaac: she did not consider Ishmael as a
son, but rather as an intruder, and a rival. But Abraham,

33d HAGAR AND .ISHMAEL CAST OUT. _ 171
the father of bo.th, _felt a paternal affection towards each
of nor wa:' he m?ifferent towards Hagar, whom he had
considered, and lived With, as a legitimate wife. Perhaps too
he suspected that Sarah's proposal originated in an irritation of
temper, and that less severe measures would in a little time
satisfy her. mind. He was exceedingly at the thought
of proceeding to such extrennt1es : but finding how resolutely
she was bent upon it, he committed the matter to God and
sought direction from above. God directed him to acqci.esce
in SaraJ:l's him, that her proposal, how-
ever gnevous 1t nnght be to him, accorded exactly with his
repeated declarations, that "in Isaac should his seed be called,"
and that all the blessings of the covenant exclusively belonged
to himb. The divine will being thus made known to him, he
deferred not to comply with it, but dismissed them early the
very next morning. The provision which he gave them for
journey, was not such as might have been expected from
a person of his opulence ; but we can have no doubt but that he
acted in this by the divine direction, and that the mode of their
dismission, as well as their dismission itself, was intended for their
humiliation and punishment, and probably too for the shewing
unto us, that the natural man has no claim upon him for even
the most common blessings of his providence. That Hagar and
Ishmael were reduced to straits, was owing to their having
"wandered" out of their way in the wilderness of Beersheba:
had they prosecuted their journey in the direct path to Egypt,
where Hagar's friends were, we take for granted that they
would have found their provision adequate to their support.]
Hitherto we have seen nothing but a domestic
occurrence: we must next contemplate,
11. The mystery contained in it-
Here, as in multitudes of other passages, we are
entirely indebted to the New-Testament writers for
the insight which we have into the meaning of the
Old Testament. Here also we see the advantage that
is to be derived from the study of the Old-Testament
history: since in very many instances the . incidents
that are recorded, are not mere memoirs of what has
passed, but and. of better and .more
important thmgs. This family quarrel was designed
to instruct the whole world; and to shew us,
1. That the children of promise would always be
objects of hatred and contempt to the natural man-
b Gen. xvii. 19, 21.
172 GENESIS, XXI. 9, 10. [33.
[We should not have ventured to deduce such a positi?n
as this from an altercation that took place between two chil-
dren so many hundred years ago, if an inspired Apostle had
not put this very construction upon it. But the disagreements
of Cain and Abel, and of Ishmael and Isaac, are recorded on
purpose to shew us what is in the heart of man. The principles
upon which they acted are common to the whole human race;
and will operate in a similar manner whenever circumstances
arise to call them forth into action. On this ground we might
have formed a reasonable conjecture, that every one who
resembled Ishmael, would be hostile to those who resembled
Isaac. But the .Scriptures supersede all conjecture ~ t b o u t the
matter: for they affirm, in reference to this very history, that
"as then he that was born after the flesh, persecuted him that
was born after the Spirit, even so it is now c." Indeed the very
same things are grounds of offence to the carnal man in this
day, as were in the days of Ishmael. He cannot endure that
any persons should be marked by God as his favoured and
peculiar people. Our blessed Lord says," Because ye are not
of the world, but I have chosen you out of the world, therefore
the world hateth you d.'' The very name of "saints" and
"elect" is as offensive to the world, as that of Isaac was to
Ishmael, because it imports a preference in the Father's esti-
mation of them. Some indeed will say, that there is no per-
secution in this day: but St. Paul expressly calls Ishmael's
conduct towards Isaac "persecution:" and let it be remem-
bered, that to be mocked and despised by our relations and
friends is as bitter persecution, and as difficult to bear, as
almost any other injury that men can inflict. The Apostle
thought so when he numbered "mockings and scourgings with
bonds and imprisonment e.'' And if those who profess religion
are not imprisoned and put to death for their adherence to
Christ, sure I am that they are mocked and derided as much
as in any age; and that, in this sense at least, " all who will
live godly in Christ Jesus must suffer persecution f.'']
2. That they alone are members of the true
church-
[ St. Paul explains this whole history as an allegoryg. He
tells us that Hagar, the bond-woman, typified the Mosaic
covenant entered into at Mount Sinai, which brought forth
children in a state of bondage : but Sarah, the free woman,
typified the Christian covenant, which brings forth children in
a state of liberty. The natural seed of the former represents
all who are born after the flesh: the spiritual seed of the latter
that is, the child of promise, represents those who are b o r ~
c Gal. iv. 29. d John xv. 19. e Heb. xi. 36.
f 2 Tim. iii. 12. g Gal. iii. 24-28.
33.] HAGAR AND ISHMAEL CAST OUT. 178
after Spi_rit. Hence it appears that we must be' children
of promise, m order to belong to the church of Christ. We
must have embraced the promise of life which is in Christ
Jesus; we must, "by means of the promises, have been made
of a divine natureh_;" and been led by them to
pur1fy ?urselves all filthmess both of flesh and spiriti,"
These things are the mseparable attendants of a spiritual birth
and are therefore necessary to make us real members of
church of The mere of being descended
from Chnst1an parents, or havmg .received the seal of the
Christian covenant, or making a profession of the Christian
faith, will not constitute us Christians. St. Paul, in reference
to this very history, makes this distinction, and leaves no doubt
respecting the truth or importance of it: "All," says he, "are
not Israel, who are of Israel: neither, because they are the
seed of Abraham, are they all children : but In Isaac shall
thy seed be called: that is, They who are the children of the
flesh, these are not the children of God; but the children of
promise are counted for the seedk."]
3. That they alone shall finally possess their
Father's inheritance- .
[Whether there was an undue mixture of warmth in
Sarah's spirit, or not, we are sure that, as far as respected the
words that she uttered, she spake by a divine impulse: for
St. Paul, quoting her words, says, "What saith the Scriptu're?
Cast out the bond-woman and her son ; for the son of the
bond-woman shall not be heir with the son of the free woman
1
."
And this he declares to be a general sentence; a sentence of
expulsion passed on all who remain under the covenant of
works, and an exclusive grant of heaven and happiness to the
children of promise. It is not the persecuting son only, but
the bond-woman herself, the mother, the whole Jewish Church,
the collective body of natural and unconverted men, wherever
they be, all must be " cast out :" no regard will be shewn
either to their privileges or professions: if they live and die
in their natural state, they can have no part or lot with the
children of God. They only who in this world rested on the
promises as the one ground of their hope and joy, shall expe-
rience their accomplishment in the world to come. Doubtless,
if we may so speak, it will be grievous to our heavenly Father
to disinherit so many of his professed children ; for he swears
that "he has no pleasure in the death of a sinner, but rather
that he turn from his wickedness and live:" but still his
decree is gone forth, and cannot be reversed : we must be
living members of Christ's church below, before we can inherit
his kingdom above.]
h 2 Pet. i. 4. i 2 Cor. vii. 1. k Rom. ix. 6-8. 1 Gal. iv. 30.
1'74 GENESJS, XXI. ~ J 10. 133.
..
From this subject we may gather some HINTS :
1. For the regulating of the conduct of earthly
parents-
[ It can scarcely be expected in this state of imperfection,
but that disagreements will arise between some individuals of
a large family. The imperiousness of a master or mistress, the
petulance or idleness of a servant; the severity of a parent, or
the frowardness of a child; the want of brotherly kindness in
children towards each ojher; and especially the jealousies
which subsist, where either the husband or wife is called to
exercise authority over the children of the other by a former
marriage; any of these things, I say, may soon produce dis-
satisfaction, and turn our " laughter" into an occasion of
sorrow: nor is this ever more likely to arise, than when a
husband and his wife differ in their judgment respecting the
mode of conducting themselves towards their children. But
in all cases it is desirable to avoid precipitancy and passion.
Authority must be maintained by those whose right it is to
govern: and when occasion calls for it, correction must be
administered. But it should always be grievous to us to pro-
ceed to extremities : nor should we ever exercise very severe
discipline without having first spread the case before God, and
implored his direction and blessing. There is an excessive
lenity which is as injurious in its effects as the contrary ex-
treme. We should inquire at all times, " What saith the
Scripture ?" And, when we have once ascertained the will
of God, we should neither come short of it through a foolish
fondness, nor exceed it through vehement irritation. There
is one thing which above all should be checked 'vith a strong
hand; I mean, profaneness. Parents in general are too
strongly impressed with things which relate to themselves, and
too little affected with what relates to God. But a scoffing at
religion, or impiety of any kind, ought to be an object of our
heaviest displeasure. And though nothing but the most
incorrigible impiety can warrant us to proceed to such ex-
tremities as those which were enjoined in the instance before
us, yet we do not hesitate to say, that an incurable member
should rather suffer amputation, than that all the other mem-
bers should be incessantly tormented, and the life itself en-
dangered, by its union \vith the body. Nevertheless we say
again, No chastisement should ever be given " for our plea-
sure," that is, for the gratification of our spleen or anger, but
solely " for the profit" of the individual chastised; and the
benefit of all connected with him.]
2. For the perpetuating of the regards of our
heavenly Parent-
/
34.] ISAAC A TYPE OF CHRIST. '175
be to God, we materially differ from.Ishmaelahd
Isaac m this, that whereas Ishmael could not become a child
of promise, we may: for the Scripture says, " If ye be Christ's
then are ye Abraham' s seed, and heirs according to the pro:
misem." Moreover, if we be indeed Christ's, then shall
never be disinherited: for "he hateth putting awayn " nor
will he suffer to us out of his hands o," or to:, sepa-
rate us from his love.P. If we offend, he will chastise with
suitable severity: but he will not cast off his peopleq: whom
he loveth, he loveth to the end r. Behold then the way of
securing to yourselves the heavenly inheritance; lay hold on
the promises, especially " the promise of life which is in Christ
Jesus s." Rely on the promises ; plead them at a throne of
grace ; take them as your portion and your heritage ; seek to
experience their renovating, cleansing e:fficacyt. Be not satis-
fied with any outward privileges or professions; but " live the
life which you now live in the flesh, entirely by faith on the
Son of God, as having loved you, and given himself for you u."
Thus, though " once ye were aliens, and strangers from the
covenants of promise, ye shall become fellow-citizens with the
saints, and of the household of God x," and shall "inherit the
kingdom prepared for you from the foundation of the worldY."]
m Gal. iii. 29.
P Rom. viii. 35-39.
s 2 Tim. i. 1.
X Eph. ii. 19.
n Mal. ii. 16.
q Ps. lxxxix. 30-35.
t See notes h and i,
Y Matt. xxiv. 34.
XXXIV.
ISAAC A TYPE OF CHRIST.
o John x. 28, 29.
r John xiii. 1.
u Gal. u: 20.
Gen. xxii. 6-10. And Abraham took the wood of the bumt-
offering, and laid it upon Isaac his son : and he took the fire
in his hand, and a knife : and they went both of them toge-
ther. And Isaac spake unto Abmham his father, and said,
My father: and he said, Here am I, rny And he said,
Behold the fire and the wood; but where zs the lamb for a
burnt-offering ? And Abraham said, My son, God will
provide himself a lamb fo1' a burnt-offering. So they went
both of them together. And they came to the place which
God had told him of: and Abraham built an altar there, and
laid the wood in order ; and bound Isaac his son, and laid
him on the altar upon the wood. And Abraham stretched
forth his hand, and took the knife. to slay hip son.
MANY and wonderful are the instances of faith and
obedience recorded in the Scriptures. But no action
176 GENESIS, XXII. 6-Io.
[34.
whatever <those only of our Lord himself excepted)
has at any time surpassed or equalled that related in
the text. It justly obtained for him who performed
it, the honourable title of The Father of the Faithful,
and, The Friend of God a. We shall find it profitable
to consider,
I. The history itself-
Abraham had often enjoyed intimate and imme-
diate communion with the Deity. But now he heard
the command which was of a most singular and
afflictive nature-
[God in some way clearly intimated to Abraham his will:
nor left him to doubt one moment, whether it were his voice
or not. He commanded Abraham to take his only, his beloved
son, Isaac, and to offer him up as a burnt-offering in a place
that should afterwards be pointed out. How strange the
order! How difficult to be complied with! How well might
Abraham have said, " Would God I might die for thee; 0
Isaac, my son, my son ! "] '
Instantly, however, and without reluctance, he
arose to execute the will of God-
. [Had he presumed to reason with God, what specious
arguments might he have adduced for declining the way of
duty ! The certainty of his being reproached by Sarah, " A
bloody husband art thou to me b:" the offence that would be
taken by all the neighbouring nations against him, his religion,
and his God: the counteracting and defeating of all the pro-
mises which had been made by God himself, and which were
to be accomplished solely in and through his son Isaac c: all
this, with much more, niight have been offered in excuse for
his backwardness, if indeed he had been backward, to accom-
plish the will of God. But he conferred not w,ith flesh and
blood d,]
Nor was he diverted from his purpose during. the
whole of his journey- .
[Having prepared the wood, he proceeded instantly, with
Isaac and his servants, towards the place that God had pointed
out. Nor did he open his intentions to Sarah, lest she should
labour to dissuade him from his purpose. But what must
have been his thoughts every time that he looked on Isaac
Yet never for one moment did he relax his determination to
a Jam. ii. 21, 23.
c Gen. xvii. 19.
b Exod. iv. 25, 26.
d Gal. i. 16.
34.] ISAAC A TYPE .OF CHRIST. ;l:i7
execute. the divine Having come in, sight of
mountam, he servants to abide in their place, lest
should officiOusly mterpose to prevent the intended offer-
mg:. !le put the wood on his son, and carried the fire ap.d the
knife m his own hands. Affecting as these preparations must
have to a father's heart, how must their poignancy have-
by question, which was put to
him by. his son ! H1s answer, like many other prophetical
expressiOns, conveyed more than he himself probably was
aware of. a! the J?Oment. Without giving a disclo-
sure of his mtent10n, he declares the advent of Jesus, that Lamb
of God, who in due time should come to take away the sin of
the worldf. Thus for three successive days did he maintain
his resolution firm and unshaken. J
Having arrived at the spot determined by God, he
with much firmness and composure proceeded to
execute his purpose-
[He built the altar, and laid the wood upon it in due
order. Then with inexpressible tenderness announced to
Isaac the command of God. Doubtless he would remind his
son of his preternatural birth; and declare to him God's right
to take away, in any manner he pleased, the gift he bestowed g.
He would exhort him to confide in God as a faithful and un-
changeable God ; and to rest assured, that he should, in some
way or other, be restored, after he was reduced to ashes, and
have every promise fulfilled to him. Having thus gained the
consent of his son, he binds him hand and foot, and lays him
on the altar ; and, with a confidence unshaken, and obedience
unparalleled, holds up the knife to slay the victim. Whether
shall we more admire the resolution of the father, or the sub-
mission of the son ? 0 that there were in all of us a similar
determination to sacrifice our dearest interests for God; and
a similar readiness to yield up our very lives in obedience to
his will!]
Nothing but the interposition of God himself pre-
vented the completion of this extraordinary sacrifice-
[ God had sufficiently tried the faith of servant .. !Je
therefore by a voice from heaven, stopped him from
the fatal 'blow ordered him to substitute a ram in the place
of Isaac to him with an oath his former promises ;
rendered' him a pattern to all and, no
doubt, is at this instant rewardmg him With a weight of glory,
proportioned to his exalted piety.] .
c vcr. 7.
r ver. 8. John i. 29.
g Job i. 21.
VOL. I.
N
1'78 GENESIS, XXII. 6-10.
[34.
Almost every circumstance in this narrative de-
serves to be considered in,
11. Its typical reference-
Waving many less important points, we may
observe that Isaac was a type of Christ :
1. In his appointment to be a sacri:fice-
[Isaac was a child of promise, born in a preternatural way,
of a disposition eminently pious ; yet him did God require for
a burnt-offering: it must not be Abraham's cattle, or his son
Ishmael, but his beloved Isaac. Thus was Jesus also, the pro-
mised seed, named, likt:; Isaac, before he was conceived in the
womb: he was born, not after the manner of other men, but
of a pure virgin: He was that only, that beloved Son, in whom
the Father was well pleased: yet him did God appoint to be a
sacrifice. A body was given him for this very Plill)Ose
11
He
was ordained from eternity to be a propitiation for sin i: nor
did the Father recede from his purpose for four thousand years.
Having set apart his Son for this end, he changed not : and
Jesus, at the appointed time, became obedient unto death,
even the death of the crossk."]
2. In the manner of being offered-
[Isaac bore the wood on which he was afterwards to be
lifted up; and voluntarily yielded up his body to be bound,
and his life to be destroyed in God's appointed way. Thus
did Jesus bear his cross to the place of his crucifixion; and,
having been bound, was lifted up upon it. On the very spot
where Isaac had been laid upon the altar, was Jesus (most
probably) offered in sacrifice to God
1
And by whose hand
was Isaac to bleed, but by that of his own Father ? By whom
too did Jesus suffer, but by Jehovah's sword m? It was not man,
who made him so to agonize in the garden; nor was it man,
that caused that bitter complaint upon the crossn. Neverthe-
less it was with the perfect concurrence, of his own will that
he died upon the cross; " He gave himself an offering and a
sacrifice to God, for a sweet smelling savour
0
."]
h Heb. x. 4, 5. i Rom. iii. 25. k Phil. ii. 8.
I Mount Calvary was one of the mountains in that small tract of
country called the land of Moriah: and from ver. 2. it can scarcely
be doubted, but that it was the very spot pointed out by God. It
could not possibly be far from the spot ; and therefore, when the
place for the sacrifice of Isaac was so accurately marked, it can
scarcely be thought to be any other, than the very place where Jesus
was offered two thousand years afterwards.
m Zech. xiii. 7. Isai. liii. 10. n LukP xxii. 44. Mark xv. 34
o Eph. v. 2.
35.]
IMPORTANCE OF EVIDENCES.
:,l;'/9
,,
There is one point, however, wherein the resem-
blance does not appear- .
. [For Isaac was found a substitute; for Jesus none.
N e1ther the cattle on a thousand hills, nor all the angels in
heaven, could have stood in his place. None but Jesus could
have made a full atonement for our sins. He therefore saved
not himself, because He was determined to save us.]
INFER-
I. How marvellous is the love of God to man !
[We admire the obedience of Abraham: but God had a
right to demand it : and Abraham knew, that he was about to
give his son to his best and friend. But what claim had
we on God? Yet did he give up his Son for us, for us sinners,
rebels, enemies ; nor merely to a common death, but to the
agonies of crucifixion, and to endure the wrath due to our
iniquities P. What stupendous love ! Shall any soul be
affected with a pathetic story, and remain insensible of the
love of God? Let every heart praise him, trust him, serve
him : and rest assured, that He, who delivered up his Son for
us, will never deny us any other thing that we can ask q.J
2. What an admirable grace is faith!
[The faith of Abraham certainly had respect to Christ,
the promised seed r. And, behold how it operated! So will
it operate in all who have it. It will keep us from staggering
at any promise, however dark or improbable ; and will lead us
to obey every precept, however difficult or self-denying. Let
us seek his faith: and, while we are justified by it from the
guilt of sin, let us manifest its excellence by a life of holiness.]
P Isai. liii. 6. q Rom. viii. 32. r Heb. xi. 17-19.
XXXV.
IMPORTANCE OF EVIDENCES.
Gen. xxii. 12. Now I know that thou fearest God, seeing thon
hast not withheld thy son, thine only son, from me.
THERE are in the Holy Scriptures many expres-
sions which if taken in the strictest and most literal
' , .
sense, would convey to us very erroneous conceptl?ns
of the Deity. God is often pleased to speak of him-
self in terms accommodated to our feeble apprehen-
sions, and properly to man only. For
180 GENESIS, XXII. 12.
[35.
instance ; in the passage before us, he speaks as if
from Abraham's conduct he had acquired a knowledge
of something which he did not know before : whereas
he is omniscient : there is nothing past, present, or
future, which is not open before him, and distinctly
viewed by him in all its parts. Strictly speaking, he
needed not Abraham's obedience to discover to him
the state of Abraham's mind : he knew that Abraham
feared him, before he gave the trial to Abraham :
yea, he knew, from all eternity, that Abraham would
fear him. But it was for our sakes that he made
the discovery of Abraham's obedience a ground for
acknowledging the existence of the hidden principle
from which it sprang : for it is in this way that we
are to ascertain our own character, and the characters
of our fellow-men. And this is the point which it is
my intention chiefly to insist upon at this time. I
shall not enter upon the circumstances of the history,
but confine myself rather to the consideration of two
points; namely,
I. The general importance of evidences for ascer-
taining our state before God-
Many are ready to pour contempt on marks and
evidences, as though they were legal. They imagine
that the direct agency of the Spirit on the souls of
men is quite sufficient to satisfy our minds respecting
our real state. Now, though we deny not that there
is a direct agency of the Holy Spirit on the souls of
men, and that " God's Spirit does witness with our
spirits, that we are his a," yet is this not of itself suffi-
cient; because it may easily be mistaken, and can
never, except by its practical effects, be discovered
from the workings of our own imagination. Indeed,
the greater our confidence is, when independent of
evidences, the more questionable it is ; because there
is the more reason to suspect that Satan has made
the impression in order to deceive us. Evidences
in confirmation of this persuasion are necessary,
1. For the satisfaction of our own minds-

a Rom. viii. 16.
35.] IMPORTANCE OF EVIDENCES. 181
(The Scriptures suggest innumerable marks wherebft
our .true character. St. Jqhn seems to have .
h1s Epistle almost. for the very purpose of informing us
on this head, that he might leave us altogether inexcusable if
we erred respecting it : " Hereby we do know that we know
God, if we keep his commandments. He that saith I know
him, and keepeth not his commandments, is a liar' and the
truth is not in him: but whoso keepeth his word in him
verily is the love of God perfected. Hereby know' we that
we are in him b," (Some of the other passages referred to
may also be cited.) And St. Paul particularly exhorts us to
consult these marks and evidences, just as we would in the
assaying of gold : " Examine yourselves whether ye be in the
faith: prove your own selves."]
2. For the satisfaction of others-
(What can others know of our state, any farther than it
is discoverable in our lives? Our blessed Lord teaches us to
bring all, even though they may call themselves prophets, to
this test : '' Ye shall know them by their fruits : do men
gather grapes of thorns, or figs of thistles? even so every good
tree bringeth forth good fruit ; but a corrupt tree bringeth
forth evil fruit. Wherefore by their fruits ye shall know
theme." And to this test must we ourselves be brought:
" By this shall all men know that ye are my disciples, if ye
have love one to anotherd."J
3. For the honour of our God-
[Men will judge of our principles .by our practice. Now
the Gospel is represented as " a doctrine according to god-
liness." But how shall men know it to be so? Our mere
assertions will carry no conviction with them, if they be not
confirmed by manifest and substantial proofs. Men will natu-
rally say to us " Shew me your faith by your works :" and, if
our works be of our profession, "the name of God
and his doctrine will be blasphemed e." It is by our works that
we are to shine as lights in the world: and we are therefore
bidden to let our light shine before men, that they, seeing
our good works, may glorify our Father that is in heaven r."]
From the text we learn,
11. What is that evidence which alone will prove
satisfactory to God or our own . souls-
b See 1 John ii. 3-5. and iii. 6-10. ib. 14, 15. ib. 18-21.
awl iv. 13. ib. 20. and v. 1-4. ib. 10. ib. 18.
c Matt. vii. 15-20. d John xiii. 35.
c 1 Tim. vi. l. r Matt. v. 16.
. GENESIS, XXII.
[35.
Never was there a more glorious act of obedience
than that which Abraham performed in offering up
his son, his only son, Isaac. But it will be asked,
. Is any 'thing like that required of us? I answer,
1. A full equivalent to this is required of us-
. [True, indeed, we are not called to that very act of offer-
ing up our own son : but we are expressly commanded to
"hate father and mother, and wife and children, and bre-
thren and sisters, yea, and our own life also, in comparison of
Christ g :" and our blessed Lord declares, that "whosoever
cometh not after him, and forsaketh not all that he hath, he
cannot be his disciple h.'' This may be deemed a hard saying;
but so it is ; and the declaration is irreversible : and further
still, our blessed Lord has decreed, that " he who savetl1 his
life shall lose it ; and he only who loseth his life for his sake,
shall find it unto life eternaP." There is no difference between
either persons or times: the same is true respecting all his
followers, in every age and place. On no lower terms will
any human being be acknowledged as a friend of Christ; nor
will any child of man that is unwilling to comply with them,
find acceptance with him in the day of judgment.]
2. Without a compliance with this, we in vain
pretend to have the fear of God-
[" The fear of God" is the lowest of all graces: yet
must that, no less than the highest, be tried by this test. The
truth is, that the new creature, even in its lowest state, is
complete in all its parts. A little infant has all the parts of
an adult: there is nothing added to him even to his dying
hour : the only difference between him in the different periods
of his life is, that his parts are more matured by age, and
capable of greater exertion when he arrives at manhood than
they were in the earlier stages of his existence. The different
rays of light may be separated by a prism, and so be brought
under distinct and separate consideration: but it is the assem-
blage of all the rays that constitutes light. In like manner,
we may separate in idea the graces of a Christian: but where
there is one truly operative, there is, and must be, all. One
particular grace may shine more bright in one person, and
another in another; but when " Christ is formed in usk," not
one of his graces can be absent. Hence then I say, that the
fear of God, no _less than ,love of him, must be tried by this
test : by tlns alone Will ' God know that you fear him, if
you withhold not your son, your only son, from him."]
g Luke xiv. 26.
i Matt. xvi. 25.
h Luke xiv. 33.
k Gal. iv. 19.
86.] J EHOV AH;TIREH, THE LORD WlLL .PROVIDE. ,,)fa
let me What testimony must God bea:r
respectmg you ? .
[He knows one amongst you, and every secret of
your yet Will he not proceed in judgment without
adducmg the proofs which you had given of your true cha-
racter. If he say to you, "Come, ye blessed" or "Go ye
cursed,': assign his reasons for it, and thereby app;ove
the eqUity of his sentence before the whole universe I. Let me
ask, then, What sacrifices have you made for him? and what
duties have you performed? Have you " plucked out the
right eye, and cut off the right hand, that has offended you?"
If not, you know the sad alternative, that " your whole body
and soul will be cast into hell :firem.'' Examine yourselves,
then, and inquire, whether God can bear this testimony re-
specting you? Must he not rather, with respect to the greater
part of you, say, 'I know you, that " you have not the fear of
God before your eyesn !" You have made no sacrifice for me;
nor have you paid any attention to my commands. Abraham
consulted not even his own wife, lest she should prove a snare
to him : but you have been ready to follow any adviser that
would counsel you to disregard me.' Well, know of a surety
that the time is shortly coming, when God will call every one
of you into judgment, and when he will put an awful differ-
ence between his friends and his enemies ; between those who
feared his name, and those who feared him not
0
.]
1 Matt. xxv. 34-43. m Mark ix. 43-48. n Rom. iii. 18.
o Mal. iii. 18.
XXXVI.
JEHOVAH-JIREH, THE LORD WILL PROVIDE.
Gen. xxii. 14. And Abraham called the name of that place,
Jehovah-jireh: as it is said to this day, In the mount of the
Lord it shall be seen.
THE Saints of old took special care to remember
the mercies of their God. Hence they scarcely ever
received any remarkable from evil, or
communication of good from h1m, but they erected
some memorial of it, and gave either to the place or
to the memorial itself, some name, that trans-
mit to posterity a remembrance of the blessmg vouch-
safed unto them. Such was " Beth-el," where J acob
184 GENESIS, XXII. 14.
[36.
was favoured with a special vision a; and " Peniel,"
where he wrestled with the angel b; and " Eben-ezer,"
the stone erected by Samuel in remembrance of
Israel's victory over the Philistines c. Frequently the
name of J ehovah himself was annexed to some word
expressive ofthe event commemorated; as, "J ehovah-
nissi, meaning, The Lord my banner ; " a name given
to an altar raised by Moses, to commemorate the total
discomfiture of the Amalekites d ; and " J ehovah-
shalom, The Lord send peace ; " being the name
given to another altar, which Gideon erected in re-
membrance of a special visit which he had received
from the Lord in Ophrah of the Abi-ezrites e. The
Father of the Faithful set an example in this respect.
He had been ordered by God to sacrifice his son
lsaac; but in the very act of offering him up, God
had arrested his uplifted arm, and directed him to
offer in the stead of his son a ram caught in the
thicket which was close at hand. This was in fact
an accomplishment of what Abraham himself had a
little before unwittingly predicted. For, in answer
to Isaac's question, "My father, behold the fire and
the wood, but where is the lamb for a burnt-offer-
ing?" he replied,_ "My son, God will provide himself
a lamb for a burnt-0ffering." By this answer he
merely intended to satisfy his son's mind for the
present, till the time should arrive for making known
to him the command which he had received from
God ; in which command that provision was actually
made : but through the miraculous intervention of
Divine Providence and the substitution of the ram in
Isaac's place, it had now been literally verified in a
way which he himself had never contemplated. And
it was in reference to this expression which he had
used, that he called the name of the place, " J e-
hovah-jireh," which means, " The Lord will provide."
This circumstance, occurring on Mount Moriah at
the very instant when Abraham's hand was lifted up
to slay his son, passed immediately into a. proverb,
a Gen. xxviii. 19.
d Exod. xvii. 15.
b Gen. xxxii. 30.
e J udg. vi. 24.
c 1 Sam. vii. 12.
36.] JEHOVAH-JIREH, THE LORD WILL PROVIDE. 185
and been down as a proverb through. all
generations even to this very day: the
1s, " the mount of the Lord it be
seen; or, as 1t should rather be translated, "In the
mount the Lord shall be seen." To enter fully into
this most instructive proverb, it will be proper to shew,
I. What it supposes-
Much important truth lies concealed in it. It
supposes,
1. That God is the same in all ages-
[It may be thought that this is a truth which no one will
controvert. I grant that no one will controvert it in theory :
but practically it is denied every day. The God who is re-
vealed in the Scriptures is evidently a God of infinite conde-
scension and grace; as appears in all his mercies to the children
of men. He is also a God of inflexible justice and holiness;
as appears by the awful judgments he has executed on account
of sin. But, if we now hold him forth in either of these points
of view, and inculcate the necessity of our regarding him with
hopes and fears suited to these perfections, we are considered
as either derogating from his Majesty on the one hand, or
from his goodness on the other hand. The notion, that " the
Lord will not do good, neither will he do evil," though not
openly avowed, is yet the secret persuasion of almost every
heart. But if there were any foundation for this Epicurean
sentiment, what room could there be for this proverb? But
know assuredly, that "He changeth not;" "with Him is no
variableness neither shadow of turning:" " He is the same
yesterday, to-day, and for ever."]
2. That the privileges of his people in all ages are
the same-
[To imagine this, is thought by many to be the height of
presumption. But what privilege had Enoch, or Noah, or
Abraham, or Moses, or any other of the children of men, which
we have not? No one of them enjoyed any thing which was
not contained in the covenant of grace. And what was the
great promise in that covenant? Was ii not, " I will be their
God and they shall be my people?" Was there any thing that
was comprehended in that ? or could a.ny thing
be added to it? Yet behold, that covenant 1s as much m force
at this Jay as it was at any period of the world: and those who
lay hold on that covenant are as muc? entitled to its blessings,
as any ever were from the foundatiOn of the world. vV ere
this not so, we _,h011ld have been injured, rather than benefited,
186 GENESIS, XXII. H.
L36.
by the coming of Christ. But our interest in it is not only as
great as theirs was in the days of old, but, I had almost said,
greater: for in the mention of this part of the covenant in the
New Testament there is this remarkable difference : in the
Old Testament God says, " I will be their God;" but in the
New Testament he says, "I will be a God unto them f," This
seems to convey a stronger and more determinate idea to the
mind. We all know what it is to be a friend or a father to any
person : but oh! what is it to be a God unto him? Tltis none
but God can tell : but the least it means is this; that, what-
ever situation a believer- may be in, all that infinite wisdom,
unbounded love, and almighty power can effect, shall be
effected for him. Of the believer therefore now, no less than
in former days, it may be said, "All things are yours: whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come; all are yours; and ye are
Christ's; and Cluist is God's g,'']
3. That whatsoever God at any time has done for
the most favoured of his saints, may be expected by
us now, as far as our necessities call for it-
[Of all the circumstances related in the Old Testament,
scarcely any one was so particular and so exclusive as this
which we are considering. Who besides him was ever called
to sacrifice his own son ? Who besides him was ever stopped
by a voice from heaven in the execution of such a command,
and directed to another offering which God himself had pro-
vided ? Yet behold, this very event was made the foundation
of the proverb before us; and from this, particular and exclu-
sive as it was, all believers are taught to expect, that God will
interpose for them in like manner, in the hour of necessity !
If then we may expect such an interposition as this, what may
we not expect?
But let us take some other events, to which nothing parallel
exists. The passage of Israel through the Red Sea ; the
striking of the rock, in order to supply them with water in
the wilderness ; and the feeding of them with daily supplies of
manna for forty years : can we expect any interpositions like
these ? Yes : and an express reference is made to these in
the Holy Scriptures in order to raise our expectations to the
highest, and to assure us that we shall receive from God every
thing that our necessities may require. Were "the depths of
the sea made a way for the ransomed to pass over?" With
similar triumph may all the " redeemed of the Lord hope to
return and come to Zion h,'' What was done "in the ancient
f Heb. viii. 10.
h Isai. 1i. 9-11.
g 1 Cor. iii. 21-23.
Cite the whole.
36.] JEHOVAH-JIREH, THE LORD WILL PROVIDE. 187
days, in the generations of old," is there made the very
of what be for all the Lord's people. A similar
assurance IS given m reference to water that issued fr
; and we. are " not ev.en to remember or
the former God Wlll repeat them again and
agam, domg. .ane-yv, so " every body shall know"
and observe 1t: I w1ll g1ve waters m the wilderness and rivers
in the desert, to give drink to my people, my i." As for
the manna, you all are taught by our blessed Lord to pray
"Give us da,y by day our daily breadk." The matter then
plain : for, if such things as these are to be realized in our
experience, there is nothing which was ever done for mortal
man, which we are not authorized to expect, as far as our
necessities require it. Miracles indeed we are not to expect:
but what was formerly done by visible exercises of a miraculous
power, shall now, in effect, be done by the invisible agency of
God's providential care. The mode of effecting our deliverance
shall be varied; but the deliverance itself shall be secured. J
Now we come to,
II. What it affirms-
The proverb is express: " In the mount the Lord
shall be seen:" that is,
1. He will interpose for his people in the hour of
necessity-
[This is its plain import: and to the same effect it is
elsewhere promised, " The Lord will judge his people, and
repent himself for his servants; when he seeth that their power
is gone, and that there is none shut up or left
1
." If it be
asked, ' In what way will he interpose?' I answer, 'This must
be left to him: he is not limited to any particular means: he
can work by means, or without them, as he seeth fit: the whole
creation is at his command: the wind shall divide the sea;
and the sea shall stand up as a wall on either hand, when he
is pleased to make a way through it for his people: and the
waters shall resume their wonted state, when he gives them a
commission to overwhelm his enemies: and both the one and
the other shall be done at the precise moment of Israel's neces-
sity m. If confederate. armies against his people, his
enemies shall defeat the1r own sangumary purpose, and be the
executioners of God's vengeance on each othern. Is the
destruction of a faithful servant menaced and expected by
blood-thirsty persecutors? an angel becomes the willing agent
i Isai. xliii. 18-20. Cite the whole. k Luke xi. 3. See the Greek.
I Deut. xxxii. 36. m Exod. xiv. 10-14.
n 2 Chron. xx. 1, 10-13, 16, 17, 22-24.
188 GENESIS, XXII. lt [36.
of Jehovah for his deliverance
0
Sometimes he will defeat the
enterprises of his enemies by the very means which they use
to carry them into effect. This was the case with respect to
Joseph, whose exaltation sprang from the very means used by
various instruments for his destructionP. As for means, we
may safely leave them to God. Two things we certainly
know; namely, that he will interpose seasonably; and that
he will interpose effectually: for he is, and ever will be, a
very present help in troubleq.']
2. We may confidently trust in Him in seasons of
the greatest darkness and distress-
[God may not come to our help at the moment that our
impatient minds may desire. On the contrary, he may tarry,
till we are ready to cry, like the Church of old, "The Lord
hath forsaken us, and our God hath forgotten usr." But he
has wise and gracious purposes to answer by such delays. He
makes use of them to stir us up to more earnest importunity
8
;
to render us more simple and humble in our dependence upon
him t; to display more gloriously before our eyes the riches of
his power and grace u, and to teach both us and others to wait
his timex. Sometimes he suffers the enemy so far to prevail
as that to all human appearance our case shall be irremediable:
whilst yet those very enemies are instruments in his hands to
accomplish unwittingly the very ends which they are labouring
to defeat; disappointing thus the devices of the crafty, and
taking the wise in their own craftinessY. The history of Joseph
will of necessity occur to every mind in illustration of this
pointz. But what does all this say to us? Its language is pre-
cisely that of the prophet: " The vision is yet for an appointed
time; but at the end it shall speak, and not lie: though it tarry,
wait for it; because it will surely come, it will not tarry a.'']
ADDRESS,
1. Those who have never yet been brought into
deep waters--
. [Do not _imagine that because you have hitherto expe-
rienced but . trouble, you: path shall always be smooth
and easy. No : It IS a thorny wilderness that you have to pass
through, and a troubled ocean that you have to navigate ere
you can reach the desired haven. The mariner when
launched upon the deep does not expect that the breeze shall
be alike gentle to the end of his voyage : he prepares for
o Acts xii. 4-10.
r Isai. xlix. 14.
u John xi. 6, 15, 40.
Y Acts xxiii. 12-17.
P Gen. I. 20. q Ps. xlvi. 1.
8
Matt. xv. 22-27. t 2 Cor. i.
8
_
10
.
x Ps. xl. 1-3. Luke xviii. 1.
z Gen. I. 20. a Hab. ii. 3.
3
0.] .
JEHOV All-JIREH, THE LORD WILL PROVID:E:. 189
storms, that he may be ready to meet them h th
I lik
1
n d . w en ey come.
n manner .you a so Wl o well to prepare for seasons of
tnal. The seaman with him his compass,
his chart, his quadrant; .and makes his daily observations, that
he where he 1s, not be driven from his course.
So likeWise do you take With you this proverb; which will.
ever be of use to you in the most trying hour and enable
you to steer your course with safety to the of rest.]
2. ':fhose who are under any great and heavy
calamity-
[The Lord's people are no more exempt from trouble than
others. When most in the path of duty, storms and tempests
may overtake you, and menace your very existence: yea, and
in the midst of all, your Lord and Saviour may seem regard-
less of your trouble. But remember, that, embarked as you
are with him, you can never perish. In the :fittest moment,
he will arise and rebuke the storm; and both winds and waves
shall obey him b. Go forward, as Abraham did, in the path of
duty, and leave events to God. Do not be impatient because
God does not appear for you so soon as you could wish. Per-
haps you have not gone above one day's journey yet in the path
assigned you: if so, you have another and another day yet to
go. Possibly you may have been long tried, and are got to
the very mount : but you are not yet ,got to the top of that
mount: much less have you bound your Isaac, and lifted up
your hand to slay him. If not, the time for the Lord's inter-
position is not yet come. See how it was with David. He fled
from Saul-The Ziphites came and informed Saul of the place
where he was hid-Saul blessed them for the intelligence they
had brought him: and set out immediately and encompassed
with his armv the very spot where David was. Alas! David,
thy God hath forsaken thee! No: not so: in that critical
moment, "a messenger comes to Saul, saying, Haste thee, and
come ; for the Philistines have invaded the land.'' And thus
was the snare broken, and the persecuted saint delivered c.
Thus also shall it be with you. Only stay till the critical
moment has arrived, and you shall :find the proverb true: "In
the mount the Lord shall be found.'' Whatever you may
imagine, the Lord is not an inattentive observer of your state.
He may suffer you to be cast into the tempestuous ocean, and
to be swallowed up by a whale, and yet bring you up again
from the very of the sea, and advance his om: glory
more in proportiOn to the greatness ?f your deliveranc.e .
Trust then in the Lord, and let your mmd be stayed on h1m.
b Mark iv. 3.j-39. c 1 Sam. xxiH. 19, 21, 26, 27.
<l Jon. ii. 1---0.
190 GENESIS, XXII. 18.
[37.
This is the direction which he himself gives you: "Who is
among you that walketl1 in darkness, and hath no light? Let
him trust in the name of the Lord, and stay upon his God e."
And if the time for your deliverance seem to be utterly passed,
go with the Hebrew youths into 1lhe fiery furnace, taking God's
express promise with your, and say with Job, "Though he
slay me, yet will I trust in him g.'']
e Isai. 1. 10. f Isai. xliii. 2, 3.
g Job xiii. 15. See the whole subject illustrated in Ps. xxx. 1-12.
XXXVII.
ABRAHAM's PROMISED SEED.
Gen: xxii. 18. In thy seed shall all the nations of the earth
be blessed.
THERE is nothing in man which Gan merit the
divine favour: the promises of God to us are alto-
gether free, resulting wholly from his sovereign grace:
yet does God frequently manifest his love towards us
in consequence of something done by us. Abraham,
it should seem, was an idolater, when God first made.
himself' known to him in his native land : and then
did the Almighty promise, that in him should all the
families of the earth be blessed. But, in the passage
before us, Abraham is recorded to have performed
the most extraordinary act of obedience that ever
was known from the foundation of the world: and
God takes occasion from that to renew his promise,
and, for his more abundant consolation, to confirm it
with an oath. To ascertain the full import of this
glorious prophecy, it will be proper to inquire,
I. Who is the seed here spoken of-
It is not to all the natural descendants, or to that
part of them that composed the Jewish nation, or
even to the spiritual seed of Abraham, that these
words refer : they speak of one particular individual
the Lord Jesus Christ. '
1. To him all the types direct our attention-
. [The temp!e with all t ~ utensils, the priests with all their
habits and services, the sacnfices and oblations of every kind,
37.
l.J
ABRAHAM S PROMISED SEED. 191
fo:th his work and offices. The principal eV$lts
the J h1stor!, with the great persons engaged
m them, their lawgiver, then commanders judges kings a d
hi:r;n in of vie\;, and, 'as

many lines, meet m him as their common centre. On this
account we. have reason to think that the prophecy before us
relates to hrm.]
2. In him all the prophecies receive their accom-
plishment- "
[However some of the prophecies might be partially ful-
filled in Solomon or others, it is certain that all of them together
were never accomplished in any one but Jesus. They were
intended to designate HIM, that, when he should arrive, there
might be no doubt of his being the very person fore-ordained
of God to be the Saviour of the world. The minute descrip-
tion of the promised Messiah, together with the marvellous
combination of circumstances that marked Jesus as the person
foretold, lead us further to believe that the text had particular
respect to him.]
3. To him exclusively the text is applied by God
himself-
[ St. Paul tells us that the blessing of Abraham was to come
on the Gentiles through Jesus Christ a; and that the words of
the text related, not to others, but to Christ alone b, J
'.(his point being ascertained, let us inquire,
11. In what respect all nations are blessed in him-
The full accomplishment of the text will not take
place till that glorious period when the knowledge
of the Lord shall cover the earth, as the waters
cover the sea. Yet, in a limited sense, all nations
have experienced the truth of this prophecy already.
1. They are reconciled to God through him-
[Christ died not for one nation only; he was a pr?pitiation
for the sins of the whole world. Many of all natwns have
already believed in his name, in his salvation :
and in every place they who believe m hrm shall find accept-
ance with their God c.]
2. They are united in one body in him-
[He has broken down middle wall of partition
divided the Jewish and Gentile world, and, havmg reconciled
both unto God in one body by the cross, he has slain the
a Gal. iii. 14.
1 G 1 ... 1('
' a . m. '
c Col. i. 20-22.
192 GENESIS, XXII. 18. [37.
emnity therebyd. All mankind are now brought into one
family, and are taught to regard each other as brethren: and
in proportion as the religion of Jesus gains the ascendant over
our hearts, we are united in love to every member of his
mystical body.] .
3. They are blessed with all spiritual blessings-
[There is not any thing that can conduce to our present
or future happiness which Jesus will not bestow on his
believing people. Adoption into "his family, peace in our
consciences, holiness in our hearts, and an eternity of glory in
the Father's presence, are the certain portion of all his faithful
followers. There is no difference between Jew and Gentile;
all are admitted to the same privileges, and all shall participate
the same enjoyments.]
INFER,
1. The antiquity of the Gospel-
[The sum and substance of the Gospel is, that Christ is the
only source of all spiritual and eternal blessings. Wherever
this truth is strongly urged, men are ready to cry out against
it as a new doctrine. But we can trace it, not only to the
Reformers of our church, but to the Apostles, yea to Abra-
ham also: for St. Paul declares, that when God spake the
words to Abraham, he "preached the Gospel to him," even that
very Gospel whereby he and all the nations of the earth must
be saved. e Let this truth then no longer be reviled as novel,
but be received as the one ground of all our hopes.]
2. The importance of faith-
[ Abraham's faith in this Gospel was imputed to him for
righteousnessf; and by believing the same divine record we
also must be justified g. No doctrine whatever is more
explicitly declared in Scripture than this. Let us then ac-
knowledge the necessity of faith, and look to the Lord Jesus
Christ as that promised seed, through whom alone the blessings
of Abraham can flow down upon us.]
3. The connexion between faith and works-
[Faith was that principle which produced in
such exemplary obedience h: and the same root will bear
similar fruits wheresoever it exists i, Indeed the pardon of
past sins would be utterly insufficient to make us happy, if
it were not accompanied with the renovation of our natures.
To this effect St. expounded, as it were, the very words
of the text, declanng to the Jews, that conversion from sin
d Eph. ii. 14-16.
g Gal. iii. 7, 9.
e Gal. iii. 8.
h He b. xi. 17.
r Gal. iii. 6.
i Acts xv. 9.
38.] ABRAHAM's BURYING-PLACE IN CANAAN, 198
wt asbonte ofk theLfitrst blehssings which !he Jesus W83 sent
o es ow . e us t en not consider faith and works as
opposed. to other, but as possessing distinct offices, the
one to JUstify our souls, the other to honour God and t
manifest the sincerity of our faith.] '
0
k Acts ill, 25, 26.
XXXVIII.
ABRAHAM PURCHASING A BURYING-PLACE IN CANAAN.
Gen. :xxiii. 17, 18. And the field of Ephron, which was in
Machpelah, which was before Mamre, the field, and the cave
which was therein, and all the trees that were in the field
that were in all the borders round about, were made sure
Abraham for a possession, in the presence of the children of
Heth, before all that went in at the gate of his city.
THERE is something in a holy life which wonder-
fully conciliates the minds of men. At first indeed,
like a strong influx of light, it offends their eyes;_.and
the beholders, unable to bear the effulgence of its
beams, turn away from it, or perhaps desire its utter
extinction. But when it has shone for a long time
before them, and they have had sufficient opportunity
to contemplate its worth, they are constrained to
acknowledge, that "the righteous is more excellent
than his neighbour :" and they begin to venerate the
character, whose virtues at first were occasions of
offence. We have a striking instance of this in the
chapter before us. The children of Heth were not
acquainted with Abraham's principles : but they had
seen his exemplary deportment for many years : and
when the death of his wife necessitated him to ask
a favour at their hands, they were as glad to confer
it, as he could possibly be to receive it. The purchase
of a burying-place does not indeed appear at first
sight to be an incident worthy of notice : but in the
present instance there is much that deserves atten-
tion. We would make some remarks upon,
I. The manner in which the agreement was made-
No records, human or divine, afford us a more
VOL. I.
0
194 GENESIS, XXIII. 17, 18.
[38.
admirable pattern for transacting the common busi-
ness of life than the history before us. All parties
seemed to be penetrated with the same spirit : they
vied with each other in all that was amiable and
praiseworthy. We may notice in particular,
1. Their courteousness-
[ Abraham, in his address to the chief persons of the city,
testified all the respect due to their character, " standing up be-
fore them, and bowing to them:" and they, on the other hand,
addressed him as " a mighty prince," whom they were forward
and happy to oblige. It were well if, in all our intercourse
with mankind, we were careful to maintain a similar deport-
ment. But there aTe many Christians who seem almost to
forget that God has said unto them, "Be courteous a." They
are arrogant and assuming towards their superiors ; they are
haughty and imperious towards their inferiors; they are ready
to claim as their right what they ought to ask as a favour;
and, if they grant a favour, they confeT it in so ungracious a
way, as to destroy all sense of obligation in him who receives
it. Some allowance indeed must be made for natural dis-
position, and for defects of education : yet, after all, the
Christian ought to be the most polite of men, because he
ought to feel in his heart all that others express in their con-
duct: he should "esteem others better than himselfb," and
"prefer them in honour before himselfc," and make himself
the servant of all for his Master's sake d, He should have in
subjection all that pride and selfishness, that stimulates to
contention e;. and maintain in exercise that divine philan-
thropy, which is the foundation and cement of all civilized
society r. " Whatsoever is lovely and of good report," he should
revolve it in his thoughts, and manifest it in his actionsg.]
2. Their equity-
[Gladly would Ephron have given to AbTaham both the
sepulchre which he desired, and the field in which it was con-
tained: but Abmham entreated that he might be peTmitted to
pay for it a valuable consideration. Accordingly the price was
fixed on the one part with perfect equity, and paid, on the
other, with perfect cheerfulness. Would to God that all men
w o u l ~ adopt this mode of dealing, and buy and sell according
to this pattern ! Would to God that even professed Chris-
tians would copy after this example ! How much falsehood
how much imposition, would then be avoided ! Solomon h ~
drawn to the life the characters of many, who depreciate every
a 1 Pet. iii. 8.
e Eph. iv. 31, 32.
b Phil. ii. 3. c Rom. xii. 10.
r Col. iii. 12-14.
d 1 Cor. ix. 19.
g Phil. iv. 8.
38.] BURYING-PLA()E IN C.I\.NAAN. ,
196
thing which they wish buy, and then go away of
bargams they have made; " It is naught, it
IS naught, smth the buyer ; and when he is gone his way h
boasteth h." But this is beneath the character of a good
W: e should '!lo: wish to obtain more, or to pay less, for
thing, than It Is worth. , We not advance the price on
account of the purchasers necessity, or refuse what is right on
account of the necessity of the seller : but, whether we buy or
sell, should act towards our neighbour as we in a change of
circumstm1ces would have him do to us.]
3. Their prudence-
[To Abraham especially it was of importance that the
purchase should be known and ratified. Had he accepted
the sepulchre as a present, or bought it in a private way, his
title to it might at some future period have been disputed, and
his descendants been deprived of that which he was desirous
of securing to them. But all fears of this kind were effec-
tually prevented by .the publicity of the transaction. The chief
persons of the city were not only witnesses of it, but agents,
by whose mediation Ephron was induced to conclude the bar-
gain i. Moreover, all who went in or out of the gate of the
city, were witnesses; so that, after possession was once taken,
no doubt could ever arise respecting the transfer of the pro-
perty, or the title of Abraham
1
s descendants to possess it.
How unlike to Abraham are many who call themselves his
children! They embark in business, and enter into contracts,
without due consideration: they transact their affairs without
order, and leave them in confusion: and thus by their indiscreet
conduct they involve their names in disgrace, and their fami-
lies in ruin. Let us learn from him: let us act with caution:
let not even affliction itself render us inattentive to the welfare
of our posterity: let us conduct ourselves conformably to that
sage advice of Solomon, " Prepare thy work without, and
make it fit for thyself in the field; and afterwards build thine
house k .'' In other words, Let deliberation and foresight so
regulate our conduct, that they who succeed us may applaud
our wisdom, and reap the benefit of our care.]
If the manner pf forming this agreement is pro-
fitable, much more shall we find it profitable to
consider,
11. The ends for which it was made-
There was much more in the mind of Abraham
than was known to the people among whom he
sojourned. Besides the immediate and ostensible
h Prov. xx. 14.
i ver. 8.

k. Prov. xxiv. 27.
196 GENESIS, XXIII. 17, 18. [38.
reason of making. that purchase, he had others that
were no less important. We shall mention them in
their order. He bought the field,
1. To bury his wife-
[Sarah had lived with him to a good old age. But the
dearest relatives, how long soever their union may continue,
must part at last
1
And when the time of separation is come,
the most beloved object ceases. to please. The soul having
taken its flight, the body hastens to putrefaction; and we are
as glad to have it removed out of our sight, as ever we were to
enjoy communion with it. To give it a decent interment, and
drop a tear over it at the grave, is the last office of love which
we are able to shew to our dearest friend : and he who lives
the longest, has only to perform this painful office the more
frequently, till he sees himself, as it were, forsaken by all, and
left desolate, unknowing, and unknown. 0 that we could all
bear this in mind! We are born to die : the moment we drew
our breath, we had one breath less to draw. Every hour we
live, we approach nearer and nearer to our grave. If we con-
tinue our course, like the sun, from its rise to the meridian,
and from its meridian to the close of day, still every moment
shortens our duration; and while we are speaking to you now,
we are hastenil).g to the chambers of death. Let husban<ls
and wives, parents and children, and friends who are to each
other as their own soul, remember this. Let them sit loose
to each other; and let the time that they enjoy the society of
their friends, be regarded by them as the interval allotted to
prepare for their interment.]
2. To express his confidence in the divine promise-
[ God had promised to him and to his seed the land wherein
he sojourned. But Abraham had continued there above sixty
years without gaining in it so much as one foot of land m. But
was the promise therefore to be doubted? No. It was not
possible that that could fail. Abraham was as much assured
that the promise should be fulfilled, as if he had seen its actual
accomplishment. Under this conviction, he purchased the
field as a pledge and earnest of his future inheritance. In the
prophecies of Jeremiah we have a similar compact made with
precisely the same view. The prophet had foretold the speedy
desolation of Jerusalem by Nebuchadnezzar, and the restora-
tion of the Jews to ~ h i r own land after a captivity of seventy
years. His uncle's son, alarmed, as it should seem, by the
1
This idea is judiciously put into the mouths of both the parties
at the time they betroth themselves to each other at the altar " Till
death us do part." m Acts vii. 5. '

ABRAHAM's BURYING-PLACE IN CANAAN. .197
approach of.the army, determinedto sell his
offered It to first,, because the right of
tlon.belm;ged to him. By Gods command Jeremiah bought
the and had the transfer signed and sealed in a
public manner ; and buried the writings in an earthen vessel
being to the of the Babylonish
tiVIty, they might be an eVIdence of his title to the estate.
was done, not that the prophet, or his heirs, mio-ht be
enriched by the purchase, but that his conviction of the
0
truth
of his own prophecies might be made manifestn.]
3. That he might perpetuate among his posterity
the expectation of the promised land-
[I t was to be four hundred years before his seed were to
possess the land of Canaan. In that length of time it was
probable that the promise itself would be forgotten; and more
especially during their Egyptian bondage. But their having
a burying-place in Canaan, where their bones were to be laid
with the bones of their father Abraham, was the most likely
means of keeping alive in every succeeding generation the
hope of ultimately possessing the whole land. Accordingly
we find, it did produce this very effect: for as Abraham and
Sarah were buried in that cave, so Isaac and Rebekah were,
and Jacob and Leah, notwithstanding Jacob died in Egypt
0

And J oseph also, though buried in Egypt, gave commandment,
that when the Israelites should depart out of Egypt to possess
the land of Canaan, they should carry up his bones with them,
and bury them in the sepulchre of his progenitors
ADDRESS-
I. Let us seek an union that shall never be dis-
solved-
[All earthly connexions must sooner or later be dissolved:
and when once they are broken by death, they are terminated
for ever. But an union formed with the Lord Jesus Christ
shall never cease. If we are grafted into him as the living
vine, we shall never be broken off: if we are made living
members of his body, he will suffer nothing to separate us
from him. Death, so far from destroying that ,union, shall
confirm it, and bring us into a more intimate enjoyment of it.
Let us then seek that union which is effected by faith in the
Lord Jesus. If we consider only the present happiness arising
from it, it infinitely transcends all other: but if we regard its
continuance, the longest and dearest connexions upon earth
are not worthy a thought in comparison of
11
Jer. xxxii. 6-16, 42-44.
o Gen. xxv. !), 10. and xlv. 29, 30. andxlix. 30-32. and l. 13,
P Gen. l. 21, 2.5. with Heb. xi. 22.
198 GENESIS, XXIV. [39 ..
2. Let us- look forward to the possession of the
heavenly Canaan-
[There is "a promise left us of entering into rest," even
into "that rest which remaineth for the people of God." But
we may experience many difficulties and trials in our way
thither. Nevertheless "the promise is sure to all the seed:"
and "our Forerunner is already entered" into heaven, to take
possession of it for us. Nay more, he has given us his "Holy
Spirit to be a pledge and earnest of our inheritance." Let us
then be contented to live as pilgrims and sojourners in this
world; and make it our chief labour to keep our title to that
inheritance dear. Let us be anticipating the time when the
promise shall bring forth, and all the seed of Abraham rejoice
together in its full accomplishment.]
3. Let all our intercourse with men be worthy of
our professions and expectations-
[If we have indeed been chosen of God to an eternal inhe-
ritance, we should shew a deadness to the things of this world,
and an amiableness in the whole of our deportment. It is a
shame to be outdone by heathens in any thing. We should
excel in courteousness and generosity, in prudence and equity,
as well as in heavenly-mindedness and devotion. In short, we
should endeavour in all things to "walk worthy of our high
calling," and to " shew forth the virtues, as well as the praises,
of him who hath called us to his kingdom and glory." Such
behaviour will go far towards conciliating our enemies. It
will " put to silence the ignorance of foolish men ; " and " make
those ashamed, who falsely accuse our good conversation in
Christ : " and, our light shining thus with uniform and en-
gaging splendour, will constrain many to " glorify our Father
that is in heaven."]
XXXIX.
MARRIAGE OF ISAAC.
Gen. xxiv. And Abraham said unto his eldest servant of
his house, that ruled over all that he had, Put, I pray thee,
thy hand undm my thigh: and I will make thee swear by
the Lmd, the God of heaven, and the God of the earth, that
thou shalt not take a wife unto my son of the daughters of
the Canaanites, among whom I dwell; but thou shalt go
unto my country, and to my kindred, and take a wife unto
my son Isaac.
THE great events which take place in the world
such as the rise and overthrow of kingdoms, are
regarded by God as unworthy of notice ; whilst the
39.]
MARRtAGE OF lSAAC ..
199
most trivial things that appertain to his church and
people,. are recorded with the minutest exactness.
The whole chapter from whence our text is taken
!elates to the marriage of Isaac. We are introduced
the most scenes, and made acquainted
With the whole nse, progress,. and consummation of
a matter, which mi.ght as well, to all appearance,
haye been 1? a few words. But nothing is
ummportant In Gods eyes, that can illustrate the
operations of his grace, or tend to the edification of
his church. In discoursing on this part of sacred
history we shall notice,
I. Its peculiar incidents-
Abraham commissioned his servant to go and seek
a wife for his son Isaac-
[That holy man could not endure the thought of his son
forming a connexion with the Canaanites, who would be likely
to draw him aside from the worship of the true God. He there-
fore ordered his old and faithful servant, Eliezer a, to go to the
country where his father's relations lived, and where, though
idolatry obtained in part, Jehovah was still known and wor-
shipped, to bring for his son a wife from thence. As Isaac was
forty years of age, it might have seemed more proper for him
to go himself: but Abraham had been called out from thence,
and would on no account either go back thither himself, or
suffer his son to go, lest he should appear weary of his pilgrim-
age, or countenance his descendants in going back to the world
from whence they have been brought forth. On this account,
when his servant asked whether, in the event of the woman,
whom he should fix upon, b'eing unwilling to accompany him,
he should take Isaac thither to see her
9
Abraham in the most
peremptory manner imaginable forbade any such step ; and
declared his confidence, that while he was thus jealous for the
honour of his God, God would overrule the mind of any perso:p.
who should be selected as a partner for his son b, But not
contented with charging him in this manner, he imposed an
oath upon him, and bound him by the most solemn obligations
to execute his commission with fidelity and carec.
a It is not absolutely said that this was the servant ; but the con-
fidence placed in him sixty years before, renders it most probable.
Gen. xv. 2. b ver. 6-8.
c The more customary mode of swearing was by lifting up the
hand to heaven (Gen.xiv. 22.): but here it was by _putting his hand
under Abrahmn's thioh; which was afterwards reqmred by .Tacoh for
the same purpose of his son J oscph. Gen. x!Yii. 29. '
!200 GENESIS, XXIV. ~ 4 .
[39.
How admirable a pattern is this for parents, in reference to
the forming of matrimonial connexions for their children! The
generality are influenced chiefly by the family and fortune of
those with whom they seek to be allied : and even professors
of godliness are too often swayed by considerations like these,
without adverting sufficiently to the interest of their immortal
souls. But surely the religious character of a person ought
to operate upon our minds beyond any other consideration
whatever. To what purpose has God told us, that the believer
can have no communion with an unbeliever, any more than
light with darkness, or Christ with Belial d? To what purpose
has he enjoined us to marry "only in the Lorde," if we are
still at liberty to follow our carnal inclinations and our worldly
interests, without any regard to our eternal welfare? Let the
example of Abraham and of Isaac have its due weight on all,
whether parents or children: and let a concern for God's
honour regulate our conduct, as well in choosing connexions
for ourselves, as in sanctioning the choice of others. J
The servant executed his commission with fidelity
and dispatch-
[N ever was there a brighter pattern of a servant than that
which this history sets before us. In every step that Abraham's
servant took, he shewed how worthy he was to be intrusted
with so important a mission. In his first setting-out he acted
with great prudence : for, if he had gone alone without any
evidences of his master's wealth, he could not expect that he
should obtain credit for his assertions. Therefore, without any
specific directions from his master, he took ten camels richly
laden, and, with them, a proper number of attendants; who,
while they evinced the opulence of his master, would be wit-
nesses also of his own conduct. His dependence indeed was
upon God, and not on any devices of his own : nevertheless he
rightly judged that a dependence upon God was not to super-
sede the exercise of wisdom and discretion. .
Having reached the place of his destination, he earnestly
implored direction and blessing from God : and in order that
he might ascertain the will of God, he entreated that the
woman designed for him might of her own accord offer to water
all his camels. A better sign he could not well have asked:
because such an offer, freely made to a stranger, would indicate
a most amiable disposition: it would demonstrate at once the
humility, the industry, the affability, the extreme kindness of
the female ; and would be a pledge, that she who could be
so courteous and obliging to a stranger, would certainly con-
duct herself well in the relation of a wife. Scarcely had he
d 2 Cor. vi. 14, 15.
8
1 Cor. vii. 39.
39.] MARRIAGE OF ISAAC. . flOl
his silent ejaculations to God, when Rebekah came
according to the custom of those times, to draw water . . aiJ.a.'
on being to favour with.a draught of water;
the very reply which he had JUSt specified as the sign that was
to mark the divine appointment. And no sooner had she made
the offer, than she set herself (though it was no inconsiderable
to perform it. Amaze.d at the merciful interposition
of his God, he stood W?ndermg, .and adoring God for the
mercy vouchsafed unto him: nor did he suffer any of the in-
ferior servants to assist her ; that, by leaving her to complete
the work alone, he might see more clearly the hand of God
ordering and overruling the whole matter. When she had
finished, he inquired her name and family: and finding that
they were his master's nearest relations, he made her a present
of some valuable ornaments; and proposed, if her father could
accommodate him, to spend the night at his house. She went
home immediately to inform her friends, who came to the well,
and invited him to return with them. Having brought him
to their house, and shewn him the greatest hospitality, he
refused to partake of any refreshment till he had made known
to them the design of his coming. He then began to relate
the wish of Abraham his master, the oath that he had imposed
upon him, the prayer which he himself had silently offered to
God, and the miraculous answer he had received to it; in-
forming them at the same time of the opulence of Abraham,
and that Isaac, on whose behalf he was come, was to be his
sole heir. Immediately they all agreed, that the matter pro-
ceeded from the Lord ; and they testified their willingness to
accede to the proposal. They wished however for a few days'
delay; but the servant, having succeeded in the object of his
mission, was impatient to be gone, and to deliver his master
from the suspense in which he must of necessity have been
kept. And Rebekah declaring her readiness to proceed with
him, he took her and her nurse (after having given presents
to all her relations, and thereby increased their esteem for his
master), and brought her in safety to Isaac; who gladly re-
ceived her as a present from the Lord, and was thenceforth
united to her with the most affectionate regard.
In all this transaction we cannot but admire, on the one
hand, the wisdom, the zeal, and the piety of the servant; and,
on the other hand, the condescension and goodness of J ehovah.
And though we are not warranted by this history to expect
precisely the same interposition in our behalf, yet we are
warranted to confide in God, and to expect his direction and
blessing in all the things which we humbly commit to him.]
As a mere history, this is replete with instruction ;
but it is still more so, if considered in,
GENESIS, XXIV. 92-4. [39.
11. Its emblematic import-
Fearful as we would be, exceeding fearful, of im-
posing any sense upon the Holy Scriptures, which God
himself has not plainly sanctioned, we will not take
upon ourselves absolutely to affirm that the marriage
of lsaac was allegorical : but when we consider that
some of the most striking parts of lsaac's history
are explained by the inspired writers as emblematical
of some mystery ; that as the promised seed, born
in a preternatural way, he was certainly a type of
Christ ; and that, as being the heir in opposition to
Ishmael, he shadowed forth that spiritual seed who
should inherit the promises ; when we consider too
the marvellous circumstances attending his marriage ;
we cannot reasonably doubt, but that it was a figure
or emblem of some mysterious truth. If this ground
of interpretation be admitted, we do not then hesi-
tate to say, what that point is which it was intended
to prefigure : it was ce,rtainly the marriage of God's
only dear Son to his bride, the church.
1. God, like Abraham, sends forth his servants to
obtain a bride for his Son-
[The object nearest to the heart of our heavenly Father
is to bring souls into conne:xion with his dear Son. This con-
nexion is often represented under the idea of a marriage. Not
to mention the innumerable places in the Old Testament where
this image is used, we would only observe, that Jesus Christ
is expressly called " the Bridegroom;" that his servants are
called "the friends of the bridegroom, who hear his voice, and
rejoice" in his prosperityr; and that the church is called " the
Lamb's wife g.'' Ministers are sent forth to prevail on persons
to unite themselves to him by faith, so as to become one flesh,
and one spirith, with him. And when they are successful in
any instances, "they espouse their converts to one husband,
,that they may present them as a chaste virgin to Christi.'' To
this office they are sworn in the most solemn manner : they
are warned, that they shall be called to an account for their
discharge of it; that if any through their neglect remain unim-
pressed with his overtures of mercy, their souls shall be required
r Johniii. 29. g Rev. xxi. 9.
11
Eph. v. 30. 1 Cor. vi. 15, 17.
i 2 Cor. xi. 2. Who that weighs these words, can doubt the
propriety of interpreting Isaac's marriage as emblematical of Christ's
union with the Church ?
39.j MARRIAGE OF ISAAC. 003
at the ha!lds of him them. At the same tithe
they- are that 1f their want of success is not owing to
the1r own negligence, but to the obstinacy of the people to whom
they are sent, it shall not be imputed to them but "they
shall receive a recompence according to their own and
"be glorious in God's eyes though Israel be not 1."]
2. His servants execute their commission in the
very way that Abraham's servant did-
[They look unto God for his direction and blessing; know-
ing assuredly, that, though" Paul should plant and Apollos
water, God alone can give the increase." They endeavour to
render the leadings of his providence subservient to their great
end. They watch carefully for any signs which may appear of
God's intention to render their message effectual; and they
are forward to set forth the unsearchable riches of Christ,
together with his suitableness and sufficiency for his church's
happiness. They declare that He is " appointed heir of all
things;" and that out of His fulness all the wants of his people
shall be abundantly supplied. They exhibit in their own per-
sons somewhat of that H salvation wherewith he will beautify
the meek ; " and to every soul that expresses a willingness to
be united to him, they are desirous to impart pledges and
earnests of his future love. And if in any instance 'God
blesses their endeavours, they labour to accelerate that perfect
union which is the consummation of all their wishes. To any
thing that would divert their attention or retard their progress,
they say, "Hinder me not, seeing the Lord hath prospered
my waym."J
3. Their labours are crowned with similar success-
[No faithful servant labours altogether in Some
doubtless are far more successful than others ; but all who en-
deavour earnestly to "win souls to Christ," have the happiness
of seeing some who obey the call, and cheerfully." forsake all
to follow him." These are to them now their richest recom-
pence; and in the last day will also be " their joy and crown
of rejoicing:" for "when the marriage of the Lamb is come,
and his wife hath made herself ready," then shall they also be
" called to the marriage supper of the Lamb," and be
nally blessed in his presence. " These are the true saymgs
of God
0
."]
To make a suitable IMPROVEMENT of this history,
1. Let us have respect to God in all our temporal
concerns-
k 1 Cor. iii. 8.
m ver. 56.
I Isai. xlix. 5. with ver. 41.
n Jcr. xxiii. 22.
0
Rev. xix. 7-9.
fl04 G.ENESIS, XXIV. Q-4.
[39.
[We have seen how simply and entirely God was regarded
by all the parties concerned in this affair ; by Abraham who
gave the commission, by Isaac who acquiesced in it, by the
servant who executed it, by Rebekah's friends who submitted
to the proposal as proceeding from God, and by Rebekah her-
self, who willingly accompanied the servant to his master's
house. Happv would it be if all masters, children, servants,
families, were actuated by such a spirit! We need not limit
our thoughts to the idea of marriage ; for we are told that
"in all our ways we should acknowledge God, and that he
will direct our paths." There is not a concern, whether per-
sonal or domestic, which we ought not to commit to him. And
if all our "works were begun, continued, and ended in him," we
should find that God would "prosper the work of our hands
upon us : " "being in his way,. he would most assuredly lead
us" to a happy and successful issueP.J
2. Let us execute with fidelity every trust reposed
mus-
[It is the privilege both of masters and servants to know,
that " they have a Master in heaven;" who accepts at their
hands the most common offices of life, provided his authority
is acknowledged, his honour consulted, and his will obeyed, in
the execution ofthem. This is God's own direction to them:
"Servants, be obedient to them that are your masters accord-
ing to the flesh, with fear and trembling, in singleness of your
heart, as unto Christ; not with eye-service, as men-pleasers;
but as the servants of Christ, doing the will of God from the
heart; with good will doing service, as to the Lord, and not to
men: knowing that whatsoever good thing any man doeth, the
same shall he receive of the Lord, whether he be bond or free.
And, ye masters, do the same things unto them q." Whatever
be our particular calling, it is that to which God himself has
called us, and which ought to be exercised with a view to him,
and as in his immediate sight. 0 that when we come into the
presence of our Lord in the last day, we may be able to give as
good an account of ourselves to him, as this servant did to his
master Abraham !]
3. Let us accept the offers which are sent to us
in Jesus' name-
[The great concern typified in the history before us, is
that in which we are this moment engaged. We are the ser-
vants of the most high God; and you are the people to whom
we are sent. We are ambassadors from him; and we beseech
you, in Christ's stead, to be reconciled to him, and to accept
P ver. 27. q Eph. vi. 5-9.
40.] JACOB PREFERRED B.EFORE ESAU. 005
his overtures of love and mercy We declare to th. ' .
he w.ill with a robe ;righteousness
of. his Spmt, were but famtly shadowed forth by the
rhrumllebnt were given to Rebekahr. You
s a ,e a g onous w1th;in, and your raiment of wrought
gold s. 0 let us not go away ashamed: let us not return and
that .th?se whom we have solicited, "refuse to come with
us. Th1s lS the message which he has sent to every one of
you: "Hearken, f? daughter, and consider, and incline thine
ear ; forget also thine own people and thy father's house. so
have pleasure in thy beautyt." May GQd of
his mercy mcline you to accept his invitation and make you
willing in the day of his power !] '
r ver. 53.
s Ps. xlv. 13.
t Ps. xlv. 10, 11.
XL.
JACOB PREFERRED BEFORE ESAU.
Gen. :xxv. Q3. The elder shall serve the younger.
THE common gifts of Providence are bestowed in
such a regular and ordinary way, that the hand of God
is scarcely seen or acknowledged in them. They are
considered as resulting from a settled order of things,
and are placed to the account of an imaginary cause,
called Nature. But it pleases God sometimes to mark
his dispensations in so plain a manner, that his agency
cannot be overlooked. He withheld from Abraham
the promised seed, till there was not the most remote
hope of a child being born to him of his wife, Sarah,
according to the common course of nature ; and thus
evinced, beyond a possibility of doubt, that the child
was a special and miraculous gift from him. In the
same manner he kept Isaac also twenty years child-
less; and then at last condescended to his repeated
supplications, and granted him the desire of his heart.
On that occasion God further manifested, that, as
" children are a fruit and heritage that cometh of
the Lord," so all that relates to them, even to the
remotest period of time, is ordered by him. Rebekah,
who had been twenty years barren, at last found in
herself symptoms of a very extraordinary kind ; and
206 GENESIS, XXV. Q3.
[40.
being unable to account for them, consulted the
Lord. God answered her, that twins were in her
womb ; that they should be fathers of two distinct
nations ; that their characters, as also that of their
descendants, should be extremely different ; that they
should contend with each other for the superiority ;
that the younger should be victorious ; and that
"the elder should serve the younger." This was not
fulfilled in the children themselves ; for Esau was
stronger than Jacob; being at the head of a warlike
band a while J acob was only a poor shepherd, and
having many generations of great and powerful men,
while J acob's posterity were oppressed with the sorest
bondage. But in the time of David the prophecy
began to be accomplished b (we may indeed consider
Jacob's obtaining of the birthright as a partial fulfil-
ment of it), and in after ages it was fulfilled in its
utmost extent; Edom being made a desolation, while
the kingdom of Judah was yet strong and flourishing c.
We must not however imagine that this is all that is
contained in the words of our text. This prophecy
is referred to by the inspired writers both of the Old
and New Testament; and that too in such a way, as
to shew that it is of singular importance. The
prophet Malachi adduces it in proof of God's par-
tiality towards the Jewish nation d: and St. Paul
quotes it, to confirm the idea he has suggested of
God's determination to reject the Jews, who were the
elder part of his family ; and to receive the Gentiles,
who were the youngere. The whole train of the
Apostle's argumentation in that chapter shews, that
he had even an ulterior view, which was, to vindicate
the sovereignty of God in the disposal of his favours
whether temporal or spiritual; and to make every
sensible that he was altogether indebted to the free
. grace of God for his hopes of mercy and salvation.
To confirm the in this we may observe,
I. That God has a nght to dispense his blessings
according to his own sovereign will-
a Gen.xxxvi. b 2 Sam. viii. 14. c Obad. 6-10,17, 18.
Ezek. XXV. 12-14. d Mal. i. 2, 3. e Rom. ix. 10-13. I
40.] JACOB PREFERRED BEF'OttE ESAU. -
. God, as the Creator of all things, has an unlimited
nght over all-. .
[It was of his own. good pleasure that he created the world
all : was nothing that had any claim upon him to call
1t mto eXIstence .. When he had formed the chaos, no part of
matter had any clrum above the rest: that which was left inert
no reason to complain that it was not endued with vegeta-
tive power; nor vegetables, that they were not enriched with
animal life ; nor animals, that they were not possessed of
reason ; nor our first parents, that they were created inferior
to angels. Nothing had any claim upon its Maker. He had
the same right over all as "the potter has over the clay, to
make one vessel to honour, and another tC> dishonour;" nor
could any presume to say, "Why hast thou made me thus f?''
If this then be true, what claim can man have upon his Maker
now ? If he had none when innocent, has he acquired any by
his fall? Does a loyal subject acquire new rights by rising in
rebellion against his prince?]
As the Lord and Governor of all things too, he
may dispose of them as he sees fit-
[ An earthly monarch does not consider himself account-
able to his subjects for disposing of that which is properly, and
in all respects, his own. He obliges those who are the objects
of his favour, but does no injury to those who participate his
bounty only in a less degree. Indeed every individual thinks
himself at liberty to bestow or withhold his gifts, according as
his inclination or judgment may dictate. And shall we deny
to God what we concede to men? Shall we bind Him by a
law from which we ourselves are free? If any one were to
blame us for using our own discretion in conferring obligations,
we should ask without hesitation, "Is it not lawful for me to
do what I will with mine owng?" Shall we then presume to
negative that question whell' put to us by the Governor of the
Universe?
Let this idea be well fixed in our minds, that God has a
right to bestow his blessing on whom he will; and it will root
out that arrogance which is the characteristic of fallen man :
it will bring us to the footstool of the Deity, and constrain us
to say, "Let him do what seemeth him good:" "I was dumb,
because thou didst it."]
We cannot doubt but that God possesses this right,
since it is clear,
II. That he actually exercises it-
r Il >o (' 1
. om. IX. - , -
s Matt. xx. 15.
208
GENESIS, XXV. 23.
[40.
We may daily see this,
I. In the dealings of his providence-
[He consulted not any of his creatures how long a space of
time he should occupy in completing the work of creation ;
or how many orders of creatures he should form. He could as
easily have perfected the whole at once, as in six days; or have
endued every thing with a rational or angelic nature, as he
could diversify their endowments in the marvellous way that
he has done. But he acted in all things " according to the
counsel of his own will." When it pleased him to destroy the
works of his hands on account of their multiplied iniquities,
why did he preserve a wicked Ham, when millions no worse
than he were overwhelmed in the mighty waters? But to
speak of things that have passed since the deluge-Who has
ordered the rise and fall of nations ? Who has raised or de-
pressed the families of men ? Who has given to individuals
their measure of bodily or intellectual strength, or ordered the
number of their days on earth? Is not this the Lord? Who
is it that gives us fruitful seasons, or causes drought and
pestilence and famine to oppress the world? " Is there either
good or evil in the city, and the Lord hath not done it?"
If it be thought that these different events are regulated
according to the moral state of mankind, and that therefore
they exemplify rather the equity than the sovereignty of God;
we would ask, What was the foundation of the distinction put
between Esau and Jacob, together with their respective fami-
lies? St. Paul particularly notices, that, when the prophecy
in our text was delivered, " they were not yet born, nor had
done any species of good or evil ; " and that the decree was
delivered at that time, in order " that the purpose of God
according to election might stand, not of works, but of him
that calleth h," It is clear therefore and indisputable that
" he doeth according to his will in the armies of heaven, and
among the inhabitants of the earth, and that none can stay his
hand, or say unto him, What doest thou i? "]
2. In the dispensations of his grace-
[In the call of Abraham, and the separation of his seed for
a peculiar people ; in distinguishing between his immediate
sons, Ishmael and Isaac, as also between Isaac's sons, Esau and
Jacob; in giving to their posterity the revelation of his will,
the whole left. to in their own ways; in
yet fu:ther distmctwns at this present. sending
the hght of his Gospel to a few of the Gentile natwns, while
all the rest are permitted to sit in darkness and the shadow of
h Rorn. ix. 11.
i Dan. iv. 35.
40.] JACOB PREFERRED BEFORE ESA.U.
; in all this, I say, has not God clearly shewn, the.t
will mercy on whom he will have mercy, and that whom
he will he hardeneth, or giveth over to the blindness and obdu-
racy of their own heartsk?" But, as among Abraham's seed
" all were not Israel who were of Israel," so it is now in the
Christian world: there is a great and visible distinction made
between the diffe),"ent hearers of the Gospel : some have " their
hearts opened," like Lydia's of old, to receive and embrace the
truth, or, like Saul, are arrested in their mad career of sin,
and made distinguished monuments of grace ; whilst thousands
around them :find " the word, not a savour of life unto
but of death unto death.'' " Who is it that makes these per-
sons to differ
1
?" To whom is it owing that "the deaf hear,
the blind see, the lepers are cleansed, the dead are raised? "
We answer, It is all of God: " It is not of him that willeth,
nor of him that runneth, but of God that sheweth mercy m."
The favoured objects " are born, not of blood, nor of the :will
of the flesh, nor of the will of man, but of Godn. "]
The existence of this right being thus incontro-
vertibly manifest, we observe,
Ill. That all in whose favour it is exercised, are
bound to acknowledge it with most ardent
gratitude-
Impious indeed would it be to arrogate the glory
to ourselves-
_ [We have not of ourselves a sufficiency for the smallest
thing, even for the forming of a good thought: what folly then
is it to suppose that we can create ourselves anew, and reno-
vate our souls after the divine image ! This is the work of God
alone. If then we have any reason to hope that God has
wrought this great work within us, what base ingratitude is it
to rob him of his glory! Is it for this end that he has shewn to
us such unmerited regard? or is it such an use that we ought
to make of his distinguishing mercy? Surely, what he has
done, he has done " for the praise of the glory of his own
grace o :" and if we have been made partakers of his grace,
we should strive to the ,uttermost to answer the ends for which
he has bestowed it.]
_ Those who have been the most highly favoured by
God, have always been most forward to acknowledge
their obligations to him-
k Rom. ix. 18.
n John i. 13.
VOL. I.
I 1 Cor. iv. 7.
o Eph. i. 6.
p
m Rom .. ix. 16.
!10 . GENESIS, XXV. Q3.
[40.
' ..
[Ask of St. Paul, To whom he owed his eminent attain-
and he will answer, "By the grace of God I am what
I amP." Ask him, To whom all Christians are indebted for
every grace they possess? he will answer, '' He that hath wrought
us for the self-same thing is God q." Ascend to the highest
heavens, and inquire of the saints in glory: you will find them
all casting their crowns at their Redeemer's.feet, and singing,
H Unto Him that loved us, and washed us from our sins in his
own blood, and hath made us kings and priests unto God and
our Father, to him be glory and dominion for ever and ever."
To imitate them is both our duty and happiness. Our daily
song therefore should be, " Not unto us, 0 Lord, not unto us,
but unto Thy name be the praise:" " Salvation to our God
which sitteth upon the and unto the Lamb for ever."]
To gu;;nd, this deep subject against the abuses to
which it is liable, and to render it conducive to its
proper and legitimate ends, we shall add a word,
1. Of caution-.
[If, as the Apostle says, "there is a remnant according to
election, of grace,'-' we are ready to suppose that those who
!Wt. of that mp:nber are 1,1ot accountable for their sins, and
that their final ruin is to be imputed rather to God's decrees
than to their own fault. But this is a perversion of the doc-
It is a which Our p.:r;oud reason is prorte to
draw from the decrees of God: but it is a consequence which,
the inspired volume totally disavows. There is p.ot in the
whole sacred writings one single word that fairly admits of
such a construction. The glory of man's salvation is invrudably
ascril}ed to the free, the sovereign, the efficacious grace of God:
but the condemnation of men is invariably charged upon their
own, wilful sins and obstinate impenitence. If, because we
know not how to reconcile these things, men will controvert
and deny them, we shall content ourselves with the answer
which St. Paul himself made to all such cavillers and objectors;
"Nay but, 0 man, who art thou that repliest against Gods?"
And if neither the truth nor the authority of God will awe
them into submission, we can only say with the fore-mentioned
apostle, "If any man be ignorant, let him be ignorantt." As
for those, if such are to be found, who acknowledge the sove-
reignty of God, and take occasion from it tc,1 live in sin, we
would warn them with all possible earnestp.ess to cease from
their fatal delusions. In comparison of such characters, the
'People who deny the sovereignty of God are innocent. We
P 1 Cor. xv. 10.
Rom. ix. 19, 20.
q 2 Cor. v. 5.
t 1 Cor. xiv. 38.
r Rom. xi. 5.
41.]
. . , . .
BIRTHRIGHT.
!ll
believe there are persons in other respects
who, from not bemg able to separate the idea of absolt1te
reprobation from the doctrine of unconditional election, &-e,
led to reject both together: but what excellence can he have
who " turns the very grace of God into licentiousness/ and
" continues in sin that grace may abound?' A man that can
justify such a procedure, is beyond the reach of argument: we
must leave him, as St. Paul does, with that awful warning,.
" His damnation is justu."]
2. Of encouragement-
[To one who feels his utter unworthiness of mercy, we
know not any richer source of encouragement than the sove-
reignty of God. For, if he may dispense his blessings to
whomsoever he will, then the very chief of sinners has no
need to despair: the person who is most remote from having
in himself any ground to expect the birthright, may be made
a monument of God's grace; while the person who by nature
seems to have had fairer prospects, may be left, like the rich
youth, to perish in his iniquities. The obstacles which appear
to stand in the way of his_ acceptance may even be turned into
grounds of hope; because the more unworthy he feels himself
to be, the more he may hope that God will glorify the riches
of his grace in shewing mercy towards him. We do not mean
that any person should rush into wickedness in order to in-
crease his prospects of salvation ; for, abstractedly considered,
the more sinful any m,an is, the greater prospect there is of his
perishing for ever: we only mean to say, that, in the view of
God's sn.vereignty, that which would otherwise have been a
ground of despondency, may be turned into a ground of hope.
Let the subject then be thus improved: and while some
dispute against it, and abuse it, let
from it to make our supplicatiOn to God, saymg w1th DaVId,
" Be merciful unto my sin, for it is great!"]
u Rom. iii. 8.
XLI.
' '
THE BIRTHRIGHT TYPICAL OF THE CHRISTIANS PORTION.
Gen. xxv. 32. .And Esau said, Beheld, I am at the point to
die: and what profit shall this birthright do to me?
IT may be considered _as a rule, that no
man abstains from any thmg whiCh he has purposed
to do for want of some excuse of expedience or
' .
p,.,
~ 2 GENESIS, XXV. 32.
[41.
necessity to justify it. A melancholy instance of
infatuation we have in the history before us ; an in-
stance singular indeed as to the immediate act, but
common, and almost universal, as to the spirit mani-
fested in it. Esau, having come home from hunting
unusually oppressed with fatigue and hunger, set his
heart upon his brother's pottage; and not only agreed
to sell his birthright for it, but confirmed with an
oath the alienation of that inheritance, to which, by
, primogeniture,- he was entitled. To justify his con-
duct he offered this vain and false apology, cc Behold,
I am at the point to die ; and what profit shall this
birthright do to me?" But the fact is, as the historian
informs us, he cc despised his birthright."
Let us then consider,
I. Esau's contempt of his birthright-
There were many important privileges attached to
primogeniture among the Jews-
[The first-born was by God's appointment to have domi-
nion over his brethren a, and to enjoy a double portion of his
father's inheritanceb, But besides these civil, there were
also 11ome sacred privileges, which he possessed. The Messiah,
of whom he was to be a type, and who, in reference to the
ordinances of birthright, is called " the first-born among many
brethren c," was to spring from his loins d. Yea, in some sense,
the first born had a better prospect even of heaven itself, than
the rest of his brethren ; because the expectation of the Mes-
siah, who was to descend from him, would naturally cause him
to look forward to that great event, and to inquire into the
office and character which the promised seed should sustain.l
But these privileges Esau despised-
[He accounted them of no more value than a mess of pot-
tage: nor did he speedily repent of his folly and wickedness.
If he had seen the evil of his conduct, he would surely have
endeavoured to get the agreement cancelled; and if his bro-
ther Jacob had refused to reverse it, he should have entreated
a Gen. xxvii. 29, 37. and xlix. 3.
b Thiswasnotoptionalwiththeparentinanycase. Deut.xxi.15, 17.
c Rom. vili. 29. .
d In one instance this privilege was separated from the foregoing
one; and both were alienated from the first-born; the former being
given to J oseph, and the ~ a t t e r to J udah, as a punishment of Reuben's
iniquity in lying with his father's concubine. 1 Chron. v. lt 2,
41.] THE CHRISTIAN's BiRTHRIGHT. el:J.
of his father, that so he might be reinstated. fu
his natural nghts. But we read of any such endeavQurs:
on the contrary, we are told, " He did eat and drink and rose
up, and went his way ; " so little did he value, or so
utterly did he " despise, his birthright." On this accoun't is
stigmatized by the Apostle, as a profane persone: had he
disregarded only temporal benefits, he had been guilty of folly .
but his contempt of spiritual blessings argued profaneness.] '
J acob's conduct indeed in this matter was exceed-
ing base: but Esau's was inexpressibll vile. Yet will
he be found to have many followers, 1f we examine,
II. The analogy between his conduct and our own-
The birthright was typical of the Christian's
portion-
(The true Christian has not indeed any temporal advan-
tages similar to those enjoyed by right of primogeniture: but
he is made an heir of God, and a joint-heir with Christ. He
has a distinguished interest in the Saviour, and an indisputable
title to the inheritance of heaven. And hence they who have
attained the full possession of their inheritance are called,
H The general assembly and Church of the first-born r."]
But the generality are like Esau, having,
1. The same indifference about spiritual
[Some excuse may be offered for Esau, because he knew
not what a Saviour, or what an inheritance, he despised. But
we have had the Saviour fully revealed to us ; and know what
a glorious place the heavenly Canaari is. Yet too many of us
think as lightly of Christ and of heaven, as if neither he nor it
were worth our attention: yea, we are ready at any time to
barter them away for the most trifling gratification: and what
is this, but to imitate the profaneness of Esau ?]
2. The same insatiable thirst after earthly and
sensual indulgence- .
[Though Esau pretended that he was near to die, it
only an excuse his profane conduct; for it be con-
ceived, but that, m the house of an opulent man like Isaac, ,
there either was, or might easily be procured, something to
satisfy the cravings of nature. .he was bent h.aving
his brother's pottage, whatever It nnght cost g. And IS It not
e Heb. xiL 16. f Heb. xii. 23.
g His extreme eagerness may be seen in his words, " Give me
that red, red." Being captivated with the he determined to
get it, whatever it might w?atever It m1g!1t : and from
thence the name Edom, winch signifies red, was given lum. 3Q,
1214 GENESIS, XXV. 32.
L4I.
so with those who yield to uncleanness, intemperance, or any
base passion? Do they not sacrifice their health, their repu-
tation, yea, their very souls, for a momentary indulgence ?
Do they not say, in fact, ' Give me the indulgence of my
lust; I must and will have it, whatever be the consequence :
if I cannot have it without the loss of my birthright, be it so;
let my hope in Christ be destroyed; let my prospects of
heaven be for ever darkened; let my soul perish ; welcome
hell; welcome damnation; only give me the indulgence which
my soul longs after.' This sounds harsh in words; but is it
not realized in the lives and actions of the generality? Yes;
as the wild ass, when seeking her mate, defies all endeavours
to catch and detain her, so these persist in spite of all the
means that may be used to stop their course; no persuasions,
no promises, no threatenings, no consequences, temporal or
eternal, can divert them from their purposeh.J
3. The same want of remorse for having sold their
birthright for a thing of nought-
[Never did Esau discover any remorse for what he had
done: for though, when the birthright was actually given
to Jacob, he " cried with an exceeding bitter cry, Bless
me, even me also, 0 my fatheri," yet he never humbled
himself for his iniquity, never prayed to God for mercy, nor
endured patiently the consequences of his profaneness : on
the contrary, he comforted himself with the thought, that
he would murder his brother, as soon as ever his father
should be dead k. And is it not thus also with the generality?
They go on, none saying, What have I done? Instead of con-
fessing and bewailing their guilt and folly, they extenuate to
the utmost, or perhaps even presume to justify, their impieties.
Instead of crying day and night to God for mercy, they never
bow their knee before him, or do it only in a cold and fonnal
manner. And, instead of submitting to the rebukes of Pro-
vidence, and kissing the rod, they are rather like a wild bull
in a net, determining to add sin to sin. Even Judas himself
had greater penitence than they. Alas ! alas! what a resem-
blance does almost every one around us bear to this worthless
wretch, this monster of profaneness !]
ADDRESS,
1. Those who are still despising their birthright-
[Reflect a moment on your fol[ty and your danger. Place
yourselves a moment on a death-bed, and say, ' I am at the
point to die ; and what profit do my past lusts and pleasures
now do me ? ' Will ye then justify yourselves as ye now do,
h Jer. ii. 23, 24. i Gen. xxvii. 34.
k Gen. xxvii. 41, 42.
42.] JACOB OBTAINING THE BI.IESSJ_NG. _114
or congratulate yourselves on having so often gratified y<>U:J!
vicious inclinations ? Suppose on the other hand that ye we::re
dying, like Isaac, in the faith of Christ ; would ye then say
What profit shall my birthright do to me? Would it
appear a trifling matter to have an interest in the Saviour and
a title to heaven? Consider further, how probable it is' that
you may one day, like Esau, seek earnestly the inheritance you
have sold, and yet find no place of repentance in your Father's
bosom! We mean not to say that any true penitent will be
r'ejected: but the Apostle intimates; what daily experience
proves true, _that, as _Esau could not obtain a revocation of his
father's word, though he sought it carefully with tears, so we
may c:tywith great bitterness and anguish on account of the
loss we have sustained, and yet never so repent as to regain
our forfeited inheritance
1
At all events, if we obtain not a
title. to heaven while we are here, we may come to the door
and knock, like the foolish -virgins, and be dismissed with scorn
and contempt. Having " sown the wind, we shall reap the
whidwind." Let us then "seek the Lord while he may be
found, and upon him while he is near."]
2. Those who value their birthright above every
thing else--
. [Amidst the multitudes who _pour.eontempt on
blessings, there are some who khow the1r value and taste then'
sweetness. But how often will temptations atise; that divert
our attention from these great concerns, and impel us, with
almost irresistible energy, to the commission of sin! And how
may we do in one moment, what we shall have occasion to
bewail to all eternity ! Let us then watch and pray
enter not into temptation: and, however firm we may 1magme
our title to heaven, let us beware lest our subtle adversary
deprive us of it: Let us fear, lest a promise being left us of
entering into the heavenly rest, any of us should seem to co:tne
short of itm.J
I Heb. xii. 17. m Heb. iv. 1.
XLII.
JACQB OBTAINING THE BLESSING.
Gen. :xxvi.i. 35. And !te said, Thy brotker came with subtilty,
and hath taken away thy blessing.
IT is not within the reach of our limited capacity
to conceive how many and how great events depend
upon causes apparently unimportant. We can have
216 GENESIS, XXVII. 35.
[42.
no doubt but that parents so pious as Isaac and
Rebekah, and who excelled all the patriarchs in the
conjugal relation, endeavoured to discharge their
duty towards their children in a becoming manner.
But each of them felt a partiality for one of their
children in preference to the other. Esau, the first-
born, who was " a cunning huntsman," and supplied
his father with venison, was Isaac's favourite: Jacob,
on the other hand, who was of a more domestic turn,
and had from the womb been designated by God him-
self as the inheritor of the birthright, was the favourite
ofRebekah. To this circumstance, as it should seem,
we must refer all the most important events of
life. Isaac, in his partiality for Esau, had either mis-
construed the intimations which God had given him
respecting the birthright, or perhaps had forgotten
them. He therefore, when he apprehended himself
to be near death, told Esau to go out and bring him
some venison, and to receive from his hands the
blessings of prirnog_eniture. Rebekah., alive to the
interests ofJacob, and afraid that her wishes, as well
as the counsels of the Deity, would be thwarted, sug-
gested an expedient to Jacob, which, though adopted
with reluctance, was conducted with art, and crowned
with the desired success. She bade him fetch her
two kids, which she dressed so that they might appear
like venison. She moreover clothed him in an odo ..
riferous garment belonging to his elder brother, and
put the skins of the kids upon his hands and neck,
in order that he might as nearly as possible resemble
Esau. And then she sent him in to deceive his
aged father, and, by personating Esau, to obtain the
blessing. Jacob acted his part with more skill and
confidence than could have been expected from a
person unaccustomed to deceit : he hesitated not to
accumulate falsehoods in support of his claim, and
even to represent God himself as having interposed
to _expedite his His greatest difficulty was
to nmtate the vmce of Esau. lsaac was blind ; and
therefore no discovery was dreaded from the differ-
ence which there must have been in their appearance.
42.] JACOB OBTAINING THE BLESSING. ;i);'i
The . taste of .Isaac, as well as his sight, was easily
His ear was more capable of
discernment, and excited. strong suspicions, that the
person who addressed him was not the person he
to be, but. Jacob in disguise. To satisfy
his mmd, he determmed to call in the evidence of
his other senses : and by these, as well as by the
firmness of J acob's asseverations, he was deceived.
He smelt the rich odours of Esau's garment (which
probably 'was preserved in the family as the distin-
guishing property of the eldest son), and he felt, as
he thought, the roughness of Esau's hands and neck;
and therefore imputing his suspicions to his own in-
firmities, he proceeded without further hesitation to
bestow his benediction, together with all the privi-
leges of the birthright, on this treacherous impostor.
When Esau, who had been thus defrauded, came to
him, the unhappy father found out the treachery that
had been practised upon him, and announced to his
bereaved son the melancholy tidings ; " Thy brother
came with subtilty, and hath taken away thy blessing."
Much is to be learned from this extraordinary por-
tion of Holy Writ. Let us consider,
I. The event referred to-
The circumstances being so universally known,
we need not go particularly into them. The fraud
practised in order to obtain the birthright is that
which more immediately calls for our attention-
}. In reference to the end, it was unnecessary-
[It is certainly true, that God had, while Esau and Jacob
were yet'in the womb, promised the. birt]1right to Jacob
younger son: and no doubt, the b1rthnght was a blessmg
greatly to be desired. It was also true that Isaac, either
through forgetfulness or partiality for his favourite son, was
about to bestow the birthright upon Esau. But were there
no other means to be used in order to the accomplishment of
the divine counsels? Why could they not have reminded Isaac
of the promise which God ha.d made, which, as it had been made
seventy-six years before, now: be suppos.ed to have
been forgotten by him, m his present infirm and
dying state? lsaac was a pwus man, and would not have
dared knowingly and intentionally to thwart the revealed pur-
poses of his God. But supposing, what indeed cannot be
GENESIS,- XXVII. 35. [42.
reasonably supposed, that this holy man could have so far
declined from God as to set himself in deliberate and deter-
mined opposition to his will, was not God able to overrule his
actions, and to constrain him, as he afterwards did Jacob him-
self, to cross his hands, and, even against his will, to transfer
the blessing to him for whom it was designed a? At all events,
if they could see no means of preventing the dreaded event,
was God unable to effect it? and might not he be safely left
with the execution of his own purposes? Was it necessary
for them to resort to :fiaud and lying, in order to prevent his
decrees from being superseded and defeated?]
2. As means, it was most unjustifiable and base-
[W e are perfectly astonished when we see a person o
Rebekah's exemplary character devising such a plot, and a
plain man like Jacob executing it in such a determined way; a
plot to deceive a holy and aged man, a husband, a parent, in
the very hour of his expected decease, and in reference to a
point of such importance. We know from the whole of their
lives that this was not their ordinary mode of acting: but from
the address they shewed throughout the whole of it, we should
have thought them the greatest proficients in the arts of dissi-
mulation and fraud. Every difficulty seems to have been fore-
seen and guarded against with consummate skill: and where
Rebekah's experience had not suggested a precaution, the sub-
tilty of J acob supplied a teady :remedy. Lies, when once begun,
were multiplied without fear or shame: and because they were
not sufficient, God' himself was called in as aiding the decep-
tion. It was in vain to think that the circumstance of God's
having :made known his will respecting the birthright could
sanction any such means as these; or that they were at liberty
to do evil in order that good might come. The whole trans-
action was vile and hateful in the extreme: and, as long as
fraud, and lying, and hypocrisy before God, and uncharitable-
ness and undutifulness to man, are odious, so long must this
action merit the execration and abhorrence of all mankind.]
But that we may have a more complete view of
this event, let us consider,
II. The reflections it suggests_._
Truly profitable is it to the contemplative mind.
Methinks, the most superficial observer cannot but
remark from hence,
1. How mysterious are the. ways by which God
accomplishes his own purposes!
a Gen. xlviii. 8-20.
42.] JACOB OBTAINING '.l'HE :BLESSING.
[He had determined that Jacob should have theble$t(:mg
but who could have thought that he should ever confer it i.b_
such ?- way? Who would have thought that he should employ
all treachery and deceit and falsehood in the bestowment
of It? any one imagine, that the divine
conduct IS VItiated by overruling thus the wickedness of men.
or that Jacob's conduct was justified by accomplishing
the purposes of Heaven. Evil ceases not to be evil because God
overrules it for good: for, if it did, then would the crucifiers
of . the Lord of glo!Y be innocent, because by
therr mstrumentality God accomplished the redemption of the
world. But as it was " with wicked hands that the Jews
crucified and slew Jesus, notwithstanding he was delivered
into their hands by the determinate counsel and foreknowledge
of Godb," so were Jacob and Rebekah most criminal, whilst
God, who wrought by them, was holy, and just, and good.
We must say respecting all the ways of men, of \Yhatever kind
they be, they shall eventually " praise God;" and, however
contrary to his commands, shall assuredly both accomplish his
will and glorify his name c. J
2. How weak are the best of men when they come
into temptation!
[It is not to be supposed that either Jacob or Rebekah
would have acted thus on any common occasion: but the im-
portance of the occasion seemed to them to justify the expe-
dients they used. Thus are even good men sometimes betrayed
into the commission of evil. They are not aware how much they
may be biassed by interest or passion. They have an object to
attain: that object is in itself desirable and good: how to attain
it in a direct way, they know not. Therefore they incline to an
indirect way, conceiving that the end will justify the means.
It was thus that Peter brought upon him the rebuke Paul.
He doubtless wished to soften the prejudices of his Jewish
brethren; and he thought that a little sacrifice of liberty on
the part of the Gentiles might well be made for so good an
end. Hence he required the Gentiles to make the sacrifice:
and so plausible were his reasonings on the occasion, that even
Barnabas was drawn away by his dissimulation. What wonder
then if even good men be sometimes deceived by the specious
reasonings of others, or of their own minds, especially when
there is some great interest to serve, and when our tempters
are those on whose judgment we rely? Let every man then
stand on his guard, and beware how he be drawn by any
authority whatever to the commission of evil. It will be of
little avail to say, My adviser was my father or my mother:
there is a plain path, from which no authority under heaven
ll Acts ii. 23. c Ps. lxxvi. 10.
GENESIS, XXVII. 35. [42.
should induce us to deviate. We must walk always as in the
immediate presence of God. We must not for a moment
ourselves in guile of any kind. Little do we know whither
we may be drawn, if once we depart from the path of truth
and honesty. Who would have thought thjlt J acob should
have been drawn from dissimulation and falsehood to the most
horrid blasphemy, even that of making God himself his
federate in sin; and that Rebekah should go farther still,
even to the very braving of the curse and wrath of God d ?
Beware then of evil in its very :first approaches. Pray to God
that you may not be led into temptation of any kind. " Cease
from man;" and learn not to follow him, any further than he
follows Christ. If Satan can assume the form of " an angel
of light," and "his ministers appear as ministers of
ness," so may our relations and friends appear. Not that this
consideration should induce us to disregard good advice ; but
it should lead us to try all counsels by the word and testimony
of God: for "if men speak not according to the written word,
there is no light in them."]
3. How vain is it to hope for happiness in the ways
of sin!
[Jacob was successful in his impious device. But what
fruit had he of his success? " He sowed the wind, and he
reaped the whirlwind." Soon was he forced to flee from his
brother's wrath: and years of . trouble followed his departure
from his father's house. Similar measure too was meted out
to him both by Laban and his own children. Say, Jacob,
what didst thou not suffer from the thought that thy beloved
Joseph was devoured of wild beasts: yet was that only a
deception of thine own sons for the purpose of gaining thy
favour to themselves. Nearly did they bring thy grey hairs
with sorrow to the grave; and thou deservedst it all, for thy
treachery to thy father, and thy cruelty to thy brother. And
l!:lt all know, that the sin which they roll as a sweet morsel
under their tongue, shall prove gall in their stomach. Thou
didst succeed, Gehazi; and though test thyself exceeding rich
when thou hadst deposited thine ill-gotten wealth in the house.
But what was thy gain at last? or who envies thee thy newly-
acquired wealth? So it will be with all who seek their happi-
ness in the ways of sin. They behold, and covet, the b{l,jt;
but ere long they shall feel the hook. J acob for the space of
twenty yt,lars was still under alarm and terror for the
quences pf his deceit. In the :first instance he was forced to
flee in haste, and to go, unprovided, and unprotected, a journey
Qf four hunc!.red miles; and, when he got there, was dQomed tq
tl vcr. 13,
42,] JACOB OBTAINJNG THE BLESSING
experience evils to which in his father's house he was an tt .
But where w.ill your evils end, if you live Ji!
Impemtent and unrenewed} Consider. this, Brethren, ere it
be late : and beg of God to keep your feet in the ways
of holiness and peace.]
ADDRESS,
1. Those who despise their Birthright-
[Esau had despised his birthright, and sold it for a mess
of pottage: and now " he could not recover it though he
s?ugh!it carefully with tearse." Nor was it of
his grief that he had been defrauded of it. So neither will it
be any comfort to the sinners of mankind that Satan has
beguiled them, or that they have been brought to ruin by the
fraudulence of others. Dear brethren, what will it avail you
to say, My mother, and my brother, were the instruments of my
destruction 1 the loss is still your own, and must be your own
to all eternity. If you duly value your Birthright, God will
watch over you, and will preserve both it for you, and you for
itr ___ But, if you make light of God's promised blessings,
whatever may be the immediate means of your privation, you
shall never enjoy them, nor ever so much as taste the banquet
which your Lord and Saviour has preparedg.J .
2. Those who desire the Birthright-
[Seek it in a humble simple dependence upon God. In
this both Jacob and Rebekah failed: they could not leave God
to accomplish his promises in his own time and way. Hence
they resorted to such unworthy expedients. But as Abraham
felt assured, that, though the promised seed should be slain
and reduced to ashes, the promises should yet be verified in
him, so should we expect assuredly the fulfilment of God's
promises to us. Happy had it been for J acob if he had thus
believed: he might have enjoyed the birthright without any
of the subsequent afflictions. Let us then guard against an
unbelieving and impatient spirit. Let us commit our every
concern to God, and expect, that in the mount of difficulty
his interposition shall be seen. This is our wisdom and our
happiness: for " His counsel shall stand, and he will do all. his
)Vill," even though earth and hell. should be confederate agamst
him. Let us comply with that Important precept, " He that
believeth shall not make hasteh," and we shall secure beyond
the possibility of failure the blessing we seek after: for " he
that believeth in God shall not be ashamed or confounded
world without end."]
e ver. 38. with He b. :xii. 16, 17.
g Luke xiv. 18, 24.
r 1 Pet. i. 4, 5.
h Isai. xxviii. 16.
-GENESIS, XXVIII. le, 13.
[43.
XLIII.
JACOB's VISION A TYPE OF THE MINISTRATION OF ANGELS
TO CHRIST.
Gen. xxviii. lB, 13. And !le dreamed, and behold a ladder
set upon the earth, and the top of it reached to lwaven : and
behold the angels of God ascending and descending on it
.4nd, b?hold, the Lord stood above it.
NOW that God has given to the world a complete
revelation of his mind and will, we are no longer to
expect any extraordinary and personal communica-
tions with him: but, in former days, he frequently
instructed his more favoured servants by dreams
and visions. The particular vision recorded in the
passage before us is almost universally considered as
typical, though few, if any, have given any satisfac-
tory account wherein the type consists. We shall
endeavour therefore to put the subject in a just point
of view; and for that purpose shall consider,
I. The immediate end of the vision-
When so remarkable a revelation is vouchsafed to
man, we may conclude that some end, worthy of the
divine interposition, is to be answered by it. The
intent of the vision here given to Jacob, seems to be,
1. To dispel his fears of merited evils-
[Jacob could not but be conscious that he had acted a
base and treacherous part: and that therefore he had incurred
the divme displeasure, at the same time that he had excited a
murderous rancour in the breast of his injured brother. He
was now fleeing to avoid the effects of his brother's wrath,
and had but too much reason to dread some righteous judg-
ment from the hand of God. But God, who is altogether
sovereign in the distribution of his favours, and frequently
bestows them at seasons, when, according to our conceptions,
they could be the least expected, appear(;)d to him, with ex-
P.ressions of love and m:rcy. He s s ~ e d the unhappy fugi-
tive, that he was reconciled towards him, and would give his
angels charge over him to keep him in all his way, to protect
him from all danger, and to supply his every want a. Thus
were all his apprehensions at once removed, and his mind
restored to perfect peace.]
a ver. 15.
43.] VlfUON. .
2. To confirm his hope of promised
(H;e a prol}lise of the birthright, while yet
lay m mothers. womb; and doubtless he had expected
Its accomplishment. But when he saw his father dying and
knew that the rights of primogeniture were about to b: con-
firmed to his elder brother, his faith failed him and instead
of like J?avid for the throne of Saul, he to the
o.f his and sought to obtain by craft, what,
If he had waited Gods time, he would have received in a fair
and honourable way, And now he had good reason to doubt,
whether he had not forfeited his interest in G-od's promise,
and entalle<l cmse -upon himself wstead of a blessing. But
<m this occasion, renewed his prowise to him, almost in
the very terms, m which, but a few hours before, it had been
by his father b; and thus assured to him, not only a
nlJ.IUerous seed, and tlw inheritance of Canaan, hut (which
was infinitely the dearest right of primogeniture) the descent
of Christ from his From henceforth thert)fore we behold
him walking stee1dfastly in the faith of Abraham, looking for-
ward with joy to the day of Christ, and maintaining a condqct
suitable to his profession.]
While the vision was replete with personal benefit to
Jaeob, it conveyed instruction also to the Church, by,
II. Its typi((iiJl . .
Instead of W1th all U.P;<m sl!:b-
ject, that the ladde:r tn>e of Chnst 1n his d1vme
and human nature mediatmg between heaven and
earth (which is fanciful, without from
Scripture), we rather thmk that the Itself was
the type (if it was indeed a type), and thatltprefigured,
1. The testimony which angels were to give to
Christ-
[ Our Lord cast the true light on this passage.
In his conversation w1th Nathanael, he tells the young con-
vert that he should one day see that realized in which
had'been shadowed forth in Jacob's vision c. Accordingly we
find that as from the first conception of Christ in the womb
to that very hour, the angels had. deeply themselves
in every thing that related to him, so .they continued ?n all
occasions. to wait upon him, to soothe his to
his courage, to fulfil his will, to bear testimony on his
behalfd. More than twelve ofthem would have come
b Compare ver. 13, 14. with ver. 3, 4.. c John i. 51.
d Matt. iv. 11. Luke xxii. 43. and xx1v. 4, 5, 6, 1, 23.
GENESIS, XXVIII. 1 ~ 13.
[43.
to his succour if he had desired their aid
0
Here then is a
correspondence between the type and antitype: Jesus was a
man of sorrows, and cast out by his brethren, who said, " This
is the heir, come let us kill him, and the inheritance shall be
oursf." But God would not leave his beloved Son without
witness, or without support; and therefore opened a commu-
nication between heaven and earth, that the angels might
have continual access to him, whilst " he himself stood, as it
were, at the top of the ladder" to direct their operations.]
2. The confirmation which his people's faith was
to receive from that testimony-.
[The circumstances of N athanael and his other disciples,
to whom this ocular demonstration was to be given, were not
unlike to those of Jacob, to whom the vision was vouchsafed.
They had believed in Jesus; but their faith was to be sorely
tried, so that they should be reduced almost to despair. There
yvas however a seasonable support to be afforded them by the
intervention and agency of angels. It was the repeated testi-
mony of angels that first inspired them with hopeg, and that,
afterwards, at the time of Christ's ascension into heaven, filled
them all with a pleasing expectation, that they should one day
see him come again in power and great gloryh. In conse-
quence of their declarations, no less than of the declarations
of Christ himself, " they returned to Jerusalem with great
joy," and waited for the promised effusion of the Holy Ghost,
" knowing in whom they had believed, and assured, that
he would keep that which they had committed to him."
Thus in this respect also did the type receive a suitable
accomplishment. J
For our further IMPROVEMENT of this history, we may
observe,
1. There is no person so guilty, but God is willing
and desirous to shew mercy to him- _
[We cannot but admire the extent and freeness of that
mercy with which God revealed himself to this guilty fugitive.
We ha.ve a similar instance in the mercy shewn to Saul, at
the very instant he was " breathing out threatenings and
slaughter against the disciples of Christi." And, has not the
Apostle told us, that he was intended of God to be in this
respect a monument of God's long-suffering, and a pattern to
those who should hereafter believe on him k?" Let none then
despair; but, whatever evils they have brought upon them-
selves by their iniquities, and whatever reason they may have
e Matt. xxvi. 53.
h Acts i. 11.
f Luke xx. 14.
i Acts ix. 1-6.
' g John xx. 12.
k 1 Tiro. i. 16.
4:4.] HOW GOD DISPENSES lllS FAVOURS.
to. dread the wrath, either of God or man, let them. call to
.mmd the example before us; and turn unto him who has
promised " that he will in no wise cast them out."]'
2. There is no distress so great, but God is able
and willing to deliver us from it-
[God has thousands of angels at his command, and has
appointed them to "minister unto those who shall be heirs of
salvation
1
." These he orders to "encamp round about his
people, and deliver themm," Let us then suppose ourselves
as destitute as Jacob himself, having only the earth for our
bed, a stone 'for our pillow, and no other canopy than the
heavens; still, a vision of God, with the ministry of his angels,
shall render our situation both comfortable and happy; yea,
shall make it appear to us as " the very house of God, the
gate of heaven n." And such a confirmation will these" visions
of the Almighty" give to our faith and hope, that we shall be
fitted for all future trials, and be enabled to testify on God's
behalf, that "he will never leave his people, till he has ful-
filled to them his promises in their utmost extent
0
,"]
1 Heb. i. 14. m Ps. xxxiv. 7. n ver. 17.
0
ver. 15.
XLIV.
THE MANNER IN WHICH GOD DISPENSES HIS FAVOURS,
Gen. xxviii. 15. Behold, I arn witlt thee, and will keep thee
in all places whither thou goest, and will bring thee again
into this land: for I will not leave thee, until I have done
that which I have spoken to thee of.
THE study of profane history is exceeding pro-
fitable, inasmuch as it brings us into an acquaintance
with human nature in all its diversified forms, and
thereby qualifies us to discharge all our own duties
with more wisdom and propriety. But sacred history,
besides that it sets before us incomparably brighter
examples of has this_peculiar that it
brings God himself .to our and .exhibits him to us
in all the dispensatwns of his providence and grace.
The account which is here given us of his intercourse
with will serve to shew us, in a very striking
point of in what manner he dispenses his favours.
I. He bestows them sovereignly-
VOL. I.
GENESIS, XXVIII. 15. [44.
[Jacob had grievously sinned both against God and man,
in personating his brother, in imposing on his father, in blas-
phemously ascribing to God what was the fruit of his own
device, and in fraudulently obtaining his brother's birthright.
Having incensed his injured brother, he was now fleeing, to
avoid the effects of his indignation. And in what manner
should we suppose that God would meet him, if indeed he
should deign to notice such a miscreant? Would he not say
to him, as he afterwards did to the fugitive prophet, "What
dost thou here, Elijah?" Or rather, instead of noticing him at
all, may we not suppose that he would send a lion to destroy
him a? But behold, for the displaying of the riches of his
own grace, he revealed himself to him in a most instructive
vision ; he confirmed to him all the promises that had been
made to Abraham and to Isaac; and even extended beyond
all former bounds the manifestations of his favour.
A similar instance we have in the Apostle Paul; whom, at
the very instant that he was labouring to extirpate the fol-
lowers of Christ, God was pleased to stop, not, as might have
been expected, with some signal judgment, but with singular
expressions of his regard, conferring on him the highest
honours, and communicating to him the richest blessings.
And may not' we also admire the sovereignty of God in the
exercise of his mercy towards ourselves? Wherefore is it that
we are favoured with the light of his Gospel, when so many
myriads of our fellow-sinners are left in darkness and the
shadow of death? If we have experienced. in our souls the
efficacy of divine grace, may we not look back with wonder
to the period qf our conversion, when we were either drinking
iniquity with greediness, or proudly establishing our own
righteousness in opposition to the righteousness of Christ?
Let us deliberately consider our state when God first caused
a ray of light to shine mto our minds, and implanted his grace
in our hearts, and we shall esteem ourselves no less indebted
to the electing love of God, than Jacob, or Saul, or any other
whom he has ever chosen b.]
11. He times them seasonably-
[The fugitive patriarch was now in a very desolate and
forlorn condition, wearied in bodyc, and distressed in mind.
Probably his conscience now smote him, and he was saying
with himself, as Joseph's brethren afterwards did, '"I am verily
guilty concerning my brotherd." How welcome then must
the tokens of God's regard be to him at that season ! What
a 1 Kings xiii. 24. b 2 Tim. i. 9.
c From Beersheba to Beth-el was about forty miles.
d Gen. xlii. 21.
44.J HOW. GOD DISPENSES HIS FAVOURS,
a support under present trials ! what an antidote against
any future calanutles! .
it is tha_t God interposes on the of his people,
and himself for them, thell' strength is gone,
there Is none shut up or lefte.. When the contrite soul
bowed down under a sense of guilt, and ready to say, There
Is no hope ; then does God J?;ace unto it, saying, " Be
of cheer, I am salvatwn .. Just as, in Hagar's ex-
tremity, God sent his angel to pomt out to her a spring
whereby the life of her qhild was unexpectedly preserved
in ten instances he for us: 'Yhen we are
to despall' of help : and though his mterpos1tions on our behalf
are less visible than these, yet every of us has reason to
acknowledge the truth of that proverb, " In the mount of the
Lord it shall be seen f." Let us but review our lives, and call
to mind the aids of his Spirit under temptations, trials, diffi-
culties; let us see how marvellously we have been upheld when
conflicting with sin and Satan, and we shall confess indeed,
that "he is a present, a very present, help in trouble."]
Ill. He imparts them suitably-
[It is probable that Jacob's reply to the advice of his
mother was now, in his apprehension, about to be verified;
and that he expected a curse rather than a blessing. His evil
conscience now might well suggest to him such thoughts as
these: ' God -has forsaken me, and some great evil will come
upon me. I can never hope to return again to my father's
house in peace, or to enjoy the blessing which I have so
treacherously gained.' To remove these apprehensions, God
vouchsafed to him exactly such tokens of his regard, as were
best calculated to allay his fears. In tlze vision, God shewed
to him both his providential care, and his redeeming love : for
doubtless, while he discovered to him the ministry of angels
who were commissioned to protect him, he also shewed him
that promised Seed, who was in due time to spring from him,
ancl whom at that very instant he typically representedg. In
the promise, he assured him, that his presence should follow
him ; that his power should preserve him ; that he woulcl bring
him back again to that very land; and not one of the
promises that had been ever made to him, should fail of
accomplishment. .
In this respect also we may trace the tender merCies of our
God towards all his people. His manifestations of himself to
them, and his application of their souls, won-.
derfully suited to their several necessities. We cannot mdeed
e Deut. xxxii. 36. f Gen. xxii. 14.
g This is more fully opened in the Discourse.

GENESIS, XXVIII. 15.
[44.
justify those, who open .the sacred records, and expect that
the portion of Scripture, on which they cast their eye, shall be
a kind of literal direction to them; (a most unwarranted and
delusive method of ascertaining the mind of God!) but this
we must affirm, that, whatever we want, whether wisdom, or
strength, or grace of any kind, it shall be given us, if we ask
in faith. And the experience of all the saints attests the
truth of that promise, " Ye shall ask what ye will, and it
shall be done unto you."]
IV. He continues them faithfully-
[God had given promises, not to Abraham only and to
Isaac, but to Jacob also, while he was yet in his mother's
womb. But instead of fulfilling them to him after this flagrant
instance of misconduct, he might well have said to him, as he
did to his unbelieving posterity, " Thou shalt know my breach
of pro1nise h:" " I said indeed, that thy house and the house
of thy father should walk before me for ever: but now it shall
be far from me: for them that honour me I will honour; and
they that despise me shall be lightly esteemed i.'' But he had
spoken, and would not go back: for his word's sake he would
not cast off his offending child, or even suffer one jot or tittle
of his promises to fail.
Thus to his descendants in future ages did God manifest his
fidelity; insomuch that Joshua, after eighty years' experience,
could appeal to the whole nation, saying, " Ye know in all
your hearts and in all your souls, that not one thing bath
failed of all the good things which the Lord your God spake
concerning you; all are come to pass unto you, and not one
thing bath failed thereofk."
To us also will heapprove himself faithful. "He will not
cast off his people, because it hath pleased him to make us
his people
1
." He has said, I will never leave thee, I will
never, neverforsake theem. "He may indeed hide his face
from us for a moment; but with everlasting kindness will he
have mercy on us : the mountains may depart, and the hills
be removed; but the covenant of my peace," says he, "shall
not be removed: for like as I have sworn that the waters of
N oah shall no more cover the earth, so have I sworn that I
would not be wroth with thee, nor rebuke theen."]
IMPROVEMENT-
!. For caution-
[We have seen that Jacob inherited the blessing which he
had gained by treachery ; and that, where sin had abounded,
11 Numb. xiii. 34.
I 1 Sam. xli. 22.
i 1 Sam. ii. 30.
m Heb. xiii. 5.
k J osh. xxiii. 14.
n Isa. liv. 7-10.'
,45.] JACQB'S AT BETHEt,, , 229
grace did much more hBut shall we do evil that good
may. come ; or comnnt sm t at grace may God
forb1d. We must never expect the blessing of God but in
the way of duty.]
2. For encouragement-
[If through temptation we have fallen into sin, let us not
flee lik.e Adam, but go to him in humble hope that
he Will magmfy h1s mercy towards the chief of sinners.]
XLV.
JACOB's PILLAR AT BETH-EL.
Gen. 16-19. And a_waked out of his sleep; and
he satd, Surely the Lord zs zn thzs place, and I knew it not.
And he was afraid, and said, How dreadful is this place I
this is none other but the house of God,. and this is the gate
of heaven. And Jacob rose up earT!y in the morning, and
took the stone tltat he had put for his pillows, and set it up
for a pillar, and poured oil upon the top of it. And he
called the name of that place Beth-el: but the nnme of that
city was called Luz at the first. *
0 N whatever side we look, we see abundant evi-
dence that " God's ways are not as our ways, 11or
his thoughts as our thoughts." With us, there are
laws of equity prescribed for the regulation of our
conduct in the whole of our intercourse with men ;
and on our strict observance of them the welfare
of society depends. But God is not restrained by
any such rules in his government of the world: men
having no claims whatever upon him, he has a right
to dispose of them, and of all that pertains unto
them, according to his own sovereign will and plea-
sure. This right too he exercises in a way, which,
though inexplicable to us, is manifest to all. In the
conversion of St. Paul we see this in as striking a
point of view as it can possibly be placed. St. Paul,
* Preached at the chapel erected and endowed by the Rev. Lewis
Way, in St!1nsted (Sussex), on day previous t? :he conse-
cration of It by the Right Rev. Lord Bishop of St. DaVId s, and the
Hon. and Right Rev. Lord Bishop of Gloucester, on January 24th,
1819: the day on which is annually commemorated the Conversion
of St. Paul.
fl80 GENESIS, XXVIII. 16-19.
[45.
even to the very moment of his conversion, was
breathing out threatenings and slaughter against the
disciples of our Lord, having voluntarily enlisted
himself in the service of the high-priest to execute
against them his cruel decrees. He was, as he him-
self tells us, " a blasphemer, and injurious, and a
persecutor;" nor had so much as one penitential
pang; till he was arrested by the grace of God, and
favoured with a sight of that very Jesus, whose in-
terests he was labouring to destroy. Somewhat of
a similar display of God's grace may be seen in the
history before us. Jacob had been guilty of base
deceit in relation to his brother's birthright. He
had even represented God himself as confederate
with him in that wicked act, and as facilitating by an
extraordinary exercise of divine power the attain-
ment of his object. By this treacherous conduct he
had greatly incensed his brother against him, and
rendered. any longer continuance under his father's
roof unsafe. Rebekah, who had instigated him to
this wickedness, recommended him to flee : and, to
reconcile lsaac to his departure, proposed that he
should go to his uncle Laban, and take a wife from
amongst his own relatives, and not connect himself
with any of the daughters of Canaan, as his brother
Esau had done. This however was a mere pretext:
the true reason of his departure was, that he feared
the wrath of Esau, and fled to avoid the effects of
his merited indignation. Thus circumstanced, it
could not fail but that he must at this time be in a
state of much disquietude, not only as being driven
from his family at the very time that his pious and
aged father was supposed to be dying, but as having
brought this evil on himself by his own base and
treacherous conduct, and as having provoked God
to anger, as well as man, by his impiety. Wearied
with fatigue of body and anxiety of mind, he laid
himself ~ w n to !est under the open canopy of
heaven, w1th nothmg but the bare ground for his
bed, and a stone for his pillow. If it be asked, why
he did not go into the adjacent city to seek a more
45.]
J4COp's MTU.,.I.. ial
comfortable l?dging there ; I answer,. that it \JM
altogether owmg to the state of his mind : and hi.s
co?duct in respect . was perfectly natural ; the
pain of a gmlty conscience uniformly indisposing
not only for society, but even for any corporeal
Indulgence.
Who would have thought that under such circum-
stances he should so speedily be honoured with one
of the most wonderful manifestations of God's love
that ever were vouchsafed to mortal man 1 Yet
on this very night did God draw nigh to him as a
reconciled God, and pour into his bosom all the
consolations which his soul could desire.
Well might Jacob express surprise at this mar-
vellous display of God's love and mercy: and I pray
God that somewhat of the same holy feelings may
be engendered in us, whilst we consider,
I. His unexpected discovery, and
11. The grateful acknowledgments which it drew from
him.
I. We notice his unexpected discovery-
There were two things with which Jacob was
favoured on this occasion ; a vision, and a voice.
In the vision, he saw a ladder reaching from earth to
heaven, and angels ascending and descending upon
it, whilst God himself stood above it to regulate
their motions. This imported, that, however desti-
tute Jacob at this time was, there was a God, who
ordered every thing both in heaven and earth, and
who by means of ministering angels would effect
in behalf of his believing people whatsoever their
diversified necessities might require. By tlte voice,
he was informed, that all which had been promised
to Abraham and to Isaac, respecting the possession
of Canaan by their posterity, and the salvation of
the world by the promised Seed, should be fulfilled,
partially in his own person, and completely in h,is pos-
terity. Thus did God himself to on this
occasion as a God of proVIdence and of grace, and,
under both characters, as his God for ever and
GENESIS, XXVIII. 16-19.
[45.
Such a revelation, at such a time, and such a place,
a place where the grossest idolatry prevailed to the
utter exclusion of the only true God, astonished him
beyond measure, and constrained him to exclaim,
"" Surely the Lord is in this place ; and I knew it
not " He now saw that God was not confined to
any place or country; and that wherever he should
reveal himself to man, there was "the house of God,
and there the gate of heaven," through which the
vilest sinner in the universe might gain access to him.
To prosecute this subject further in reference to
Jacob i's unnecessary. It is of more importance to
consider its bearing on ourselves. Know ye then,
that, though the vision and the voice had a special
respect to Jacob, and the circumstances in which he
was more immediately interested, they are eminently
instructive to us also, and that, not merely as pro-
phecies that have been fulfilled, but as illustrations
of the way in which God will yet magnify the riches
of his grace towards his believing people.
How wonderful on many occasions have been the
dispensations of his providence ! Circumstances as
much unlooked for as J acob's possession of the land
of Canaan, have not unfrequently occurred ; and,
though perhaps small in themselves, have led to
results, which have been of the utmost importance
through our whole lives. Had we been more ob-
servant of the leadings of providence, and marked
with more precision the time and the manner in
which the different events of our lives have occurred,
we should be no less struck with wonder and amaze-
ment than Jacob himself. And how extraordinary
have been the communications of his grace ! Perhaps
when we have been surrounded on every side by men
immersed in the cares and vanities of this world,
ourselves also destitute of all holy principles, and
under the guilt of all our past sins, we have been
brought to hear the word of God, and to feel its
power, yea and to taste its sweetness also, through
the manifestations of the Saviour's love to our souis.
Possibly, even the enormity of some particular sin
.45.] . JACOB'.s PILLAR AT '283
has! as in the case of Onesimus, been the very
whiCh God has made use of for bringing us to re-
pentance, and for converting our souls to him. It
may be that, like Zaccheus, we have gone to some
place, where we contemplated nothing but the grati-
fication of our curiosity ; and have been penetrated
beyond all expectation by a voice from heaven, saying,
" Come down, Zaccheus ; for this day is salvation
come to thy soul." Perhaps some heavy aflliction
has been made the means of awakening us to a sense
of our lost estate ; and through a manifestation of
Christ to our souls we have found a heaven, where
we anticipated nothing but accumulated and aug-
mented sorrow. Yes verily, there are witnesses with-
out number, at this present day, that God still acts
in a sovereign way in dispensing blessings to mankind;
and that those words are yet verified as much as ever,
"I am found of them that sought me not; I am made
manifest to them that asked not after me a!"
And now let me ask, Whether the effect of such
manifestations be not the same as ever 1 Have we
not on such occasions been ready to exclaim, " This
is the house of God! this is the gate of heaven 7"
Yes : it is not in the power of outward circumstances,
however calamitous, to counterbalance such joys as
these. Even the terrors of a guilty conscience are
dissipated in a moment ; and pea'Ce flows in upon the.
soul like a river.
The practical effects upon the life which will result
from this experience may be seen in,
11. The grateful acknowledgments which it drew
from Jacob.
"He rose up early in the morning, and took the
stone which he had put for his pillows, and set it up
for a pillar, and poured oil upon the top of it. And
he called the name of that place Beth-el ; but the
name of the city was called Luz at the first." He
determined to erect a memorial of the stupendous
mercy that had been vouchsafed to him, and to serve
a Rom. x. 20.

GENESIS, XXVIII. 16-J9.
[45.
his God in that very place which had been so corn-
mended to him by the providence and grace of God.
Accordingly he took the stone on which he had re-
clined his head, and erected it for a pillar, and poured
oil upon it, in order to consecrate it to the special
service of his God. We have no account of any ex-
press command from God that oil should be applied
to this purpose by him : but in after-ages it was parti-
cularly enjoined to Moses to be used in consecrating
the tabernacle, together with all the holy vessels and
instruments that were employed in God's service b;
as also to be used in all the peace-offerings that were
presented to the Lord: " This is the law of the sacri-
fice of peace-offerings, which he shall offer unto the
Lord. If he offer it for a thanksgiving, then he shall
offer with the sacrifice of thanksgiving unleavened
cakes mingled with oil, and unleavened wafers anointed
with oil, and cakes mingled with oil, of fine flour, fried c."
Thus not only under the law, but long before the law,
we behold the solemn rite of consecration performed
by one of God's most highly-favoured servants ; and
a place that was common before, rendered holy to
the Lord by the administration of this ordinance.
And how acceptable to God this service was, may
be judged from hence, that, twenty years afterwards,
God again appeared to Jacob, and reminded him of
this very circumstance, saying, HI am the God of
Beth-el, where thou the pillar, and where
thou vowedst a vow unto med." "Arise, and go up
to Beth-el, and dwell there; and make there an altar
unto God, that appeared unto thee when thou fleddest
from the face of Esau thy brother e." And in obedience
to this command, we are told, "J acob came to Luz,
that is, Beth-el, and built an altar there, and called
the place El-beth-el, because God there appeared unto
him, when he fled from the face of his brother r."
Do we not then see in this record how we also
should mark the of God in our behalf?
Does it not become us to remember them, and to
ll Numb. vii. 1. c Lev. vii. 11, 12.
d Gen: xx:id.l3.
e Gen. xxxv. 1. f Gen. xxxv. 6, 7.
45.] JACOB's PILLAR AT BETH-EL.
235
~ e r p e t u t e the remembrance of them for the instruc-
tiOn and encouragement of others ? Should not the
honour of God be dear to us; and, if the place which
God has signalized in so remarkable a way, have
hitherto been distinguished by the name of Luz (a
pl,ace of almonds, and of carnal delights), should we
not labour to convert it to a Beth-el, and to render
it to all future generations a house of God, and, if
possible, the very gate of heaven? Let the idea be
derided as it may by them that know not God, this
is an action worthy of a child of Abraham, a service
acceptable and well-pleasing unto God.
In the verses following my text we have the vow
of Jacob respecting this place recorded: u This stone,
which I have set for a pillar, shall be God's house ;
and of all that thou shalt give me, I will surely give
the tenth unto thee." Thus, whilst he consecrated
here an altar to the Lord, he provided for the service
of that altar by an actual endowment. What might
be his circumstances, or the circumstances of his
family, in future life, he knew not : yet he bound
himself by this solemn and irrevocable vow. What
any ignorant and ungodly man might think of this, it
is easy to imagine : but I find not in all the inspired
volume one single word that discountenances such a
conduct. I find, on the contrary, the whole people of
-Israel contributing according to their power towards
the erection of the tabernacle, and stripping them-
selves of their ornaments in order to furnish it with
vessels for the service of their God-I find David, the
man after God's own heart, even when not permitted
to build the temple himself, devoting not less than
eighteen millions of money to the preparing of mate-
rials for it-I find similar exertions made by others,
at a subsequent period, for the rebuilding of the
temple-and I find a poor widow, who had but one
farthing in the world, commended for casting it into
the treasury, to be expended for the Lord. In what-
ever light then the lovers of this world may view sucli
an appropriation of wealth, I have no hesitation in
!3aying, that it will never be condemned by our God.
, ft36 GENESIS, XXVIII; 1 6 ~ 1 9 [45 .
. What if, by means of it, God's salvation be made
known, and his name be glorified? What if many who
have immortal souls, now sunk in ignorance and sin,
u be turned by means of it from darkness to light, and
from the power of Satan unto God?" What if, by the
erection of an altar here, there be in this place some-
what effected towards the accomplishment of that
promise, "In that day shall there be an altar to the
Lord in the midst of the land of Egypt, and a pillar
at the border thereof to the Lord : and it shall be for
a sign and for a witness to the Lord in the land of
Egypt ; for they shall cry unto the Lord because of
the oppressors, and he shall send them A SAVIOUR,
and A GREAT ONE, and he shall deliver themg ?"
Should God so honour this place, and so testify his
acceptance of the sacrifices that shall here be offered,
how will they bless him, who have been born to God
in this place ! and how will they bless him, who have
been his honoured instruments of erecting an altar
here, and of consecrating it to his service !
What now -remains, but that I endeavolir to im-
prove this joyful occasion for the benefit of those
who hear me 1
Are there any here who are bowed down under a
sense of sin? Peradventure, though you may have
come hither only to witness a novelty, God has
brought you hither to speak peace unto your souls,
and to anoint you to the possession of a kingdom,
when you have no more contemplated such an event
than Saul did, when he was in the pursuit of his
father's asses. Know ye of a truth, that God is in this
place, though ye may not be aware of it. Know,
that he is a God of love and mercy, as much as ever
he was in the days of old. Know that he has still
the same right to dispense his blessings to whom-
soever he will, even to the very chief of sinners.
Know that he has not only the same communication
with men as ever through the instrumentality of
angels, but that he has access to the souls of men by
his Holy Spirit, who is ready to impart unto you all
g Isai. xix. 19, 20.
45.]
,
JACOB S PILLAR AT BETH-EL, .. .. 23'1.
the blessings of grace and glory. Know that ~
Seed promised to J acob has come into the world
t1Ven the Lord Jesus Christ ; and that he has fulfilled .
all that is necessary for our salvation. He has expi-
ated our guilt by his own blood upon the cross ; and
has made reconciliation for us with our offended
God ; so that through Him all manner of sin shall be
forgiven unto men, and " all who believe in him shall
be justified from all things." 0 Beloved, only look
unto Him, and whatever were the load of guilt under
which you groaned, you should find rest and peace
unto your souls : " Where sin had abounded, His
grace should much more abound:" and "though
your sins were as scarlet, they should be as wool ;
though they were red like crimson, they should be
white as snow." .
It may be that some one may have come hither,
who, though not particularly bowed down with a
sense of guilt, is oppressed with a weight of personal or
domestic troubles. Who can tell? God may have
brought such an one hither this day, in order to fill
his soul with heavenly consolations. 0 that, if such
an one be here, God may now appear unto him as a
reconciled God, and " say unto him, I am thy sal-
vation ! " 0 that by the word now spoken. in God's
name, there may this day be "given unto him beauty
for ashes, the oil of joy for mourning, and the gar-
ment of praise for the spirit of heaviness ; that he
may become a tree of righteousness, the planting of
the Lord, and that God may be glorified!" You have
done well that you have come hither; for it is in the
house of prayer that God pours out more abundantly
upon men the blessings of grace and peace : " He
loveth the gates of Zion more than all the dwellings
of J acob." Thousands and millions of afllicted souls
have found in God's house such discoveries of his
love, and such communications of his grace, as they
before had no conception of: and you at this hour,
if you will lift up your soul to God in earnest prayer,
and cast all your burthens upon him, sball say before
you go hence, " This is the house of God : this is
238 GENESIS, XXVIII. 16-19.
[45.
the gate of heaven." Know of a truth, that one ray
of the Sun of Righteousness is sufficient to dispel
all the gloom and darkness of the most afflicted soul:
and, if only you will direct your eyes to Him, how-
ever your afflictions may have abounded, your con-
solations shall much more abound.
I trust there are not wanting here some who can
bear testimony to the truth of these things by their
own experience ; and who, from the discoveries
which they have received of the Saviour's love, ''are
filled with peace and joy in believing." To such then
will I say, Bless and magnify your God with all the
powers of your souls : "let the children of Zion be
joyful in their King ; " let them " rejoice in the Lord
alway;" "let them "rejoice in Him with joy unspeak-
able and full of glory." At the same time, even
whilst they are, as it were, "at the very gate of
heaven," let me particularly caution them against
that kind of joy which is tumultuous, and that kind
of confidence which bor.ders on presumption. There
is a holy fear, which is rather increased than dissi-
pated by heavenly joy; and a solemn awe, that
always accompanies the manifestations of God to the
soul. Observe the state of J acob's mind on this
occasion : "He was afraid; and said, How dreadful
is this place ! this is none other but the house of
... God ; this is the gate of heaven." Thus blended in
its nature, thus tempered in its exercise, thus chas-
tised in all its actings, should our joy be. It is of
great importance that we should all remember this :
for there is amongst the professors of religion much
joy that is spurious, much confidence that is unhal-
lowed. We may have great enlargement of heart ;
but we must "fear and be enlarged :" we may pos-
sess much joy; but we must "rejoice with trembling."
Even in heaven itself the glorified saints, yea, and
the angels too, though they have never sinned, fall
upon their faces before the throne, whilst they sing
praises to God and to the Lamb. Let such then
be your joy, and such your sacrifices of praise and
thanksgiving.
46.J
i39
But let not all your gratitude evaporate in un8uli'-
stantial, though acceptable, emotions. Think with
yourselves what you can do for Him, who has done
so much for you. Say with yourselves, u What
shall I render unto the Lord for all his benefits ? "
Think how you may improve your mercies for the
good of your and the h?nour of your
God. Of Jacob It IS smd, " He rose up early in the
morning, and took the stone and raised it for a pillar."
Let it be thus with you also : lose no time in honour-
ing your God to the utmost of your power. Account
all you have, whether of wealth or influence, as given
to you for that end. Determine that those who are
around you shall have before them the evidences of
true piety, and such memorials as shall, if possible,
lead them to the knowledge of the true God. J acob
had it not in his power at that time to do all that his
heart desired : but he did what he could ; and twenty
years afterwards, when his means of honouring God
were enlarged, he executed all his projects, and per-
formed the vows which he had made. Thus let your
desires be expanded to the uttermost ; and then
fulfil them according to your ability. So. shall you
have within yourselves an evidence that God is with
you of a truth ; and having been faithful in a few
things, you shall be rulers over many things in the
kingdom of your God.

XLVI.
JACOB'S VOW.
Gen. xxviii. 9Z0--9Z9Z. And Jacob vowed a vow, saying, If God
will be with me, and 'will keep me in this way that I go, and
will give me bread to eat, and raiment to put on, so that I
come again to my father's house in peace, then shall the Lord
be my God: and this stone, which I have set for a pillar,
shall be God's house: and of all that thou shalt git'e me, I
will surely give the tenth unto thee.
IT is thought by many, that it is wrong to make
any kind of vows. But the propriety of making them
depends on the manner in which they are made. If,
240 GENESIS, XXVIII. 20-22. [46.
for instance, we make them in our own strength ; or
hope that by them we can induce God to do for us
what he is otherwise unwilling to perform ; or imagine
that the services which we stipulate to render unto
God will be any compensation to him for the mercies
he vouchsafes to us ; we are guilty of very great pre-
sumption and folly. Vows are not intended to have
the force of a bargain or compact, so as to involve the
Deity in obligations of any kind ; but merely to bind
ourselves to the performance of something which was
before indifferent, or to impress our minds more
strongly with the necessity of executing some acknow-
ledged duty. Of the former kind was Hannah's vow,
that if God would graciously give unto her a man-
child, she would dedicate him entirely, and for ever,
to his immediate service. Independently ofher vow,
there was no necessity that she should consecrate
him to the service of the tabernacle : but she greatly
desired to bear a son ; and determined, that if God
heard her prayer, she would testify her gratitude to
him in that way. Of the latter kind was the vow
which Israel made to destroy both the . Canaanites
and their cities, if God would but deliver them into -
their handsb. God had before enjoined them to do
this ; and therefore it was their bounden duty to do
it : and their vow was only a solemn engagement to
execute that command; which however they could
not execute, unless he should be pleased to prosper
their endeavol.lrs. That such vows were not dis-
pleasing to God, we are sure ; because God himself
gave special dire,..ctions relative to the maki,ng of them,
and the rites to be observed in carrying them into
execution c. Even under the New-Testament dispen-
sation we find Aquila vowing a vow in Cenchrea d;
and St. Paul himself uniting with others in the ser-
vices, which the law prescribed to those who had the
vows of N azariteship upon them e.
The first vow of which we read, is that contained in
our text : and extremely instructive it is. It shews us,
a 1 Sam. i. 11.
d Ac_ts xviii. 18.
b Numb. xxi. 2. c Numb. vi. 2, 21.
e Acts xxi. 23, 24.
46.J
-
JACOB"S VOW.
I. Our legitimate desires-
Man, as .c?mpounded of soul and' body, has wants
and necessities that are proper to both: and whatso-
ever is necessary for them both, he may reasonably
and lawfully desire. We may desire, .
1. The presence and protection of God-
. [The Israelites in their journeys from Egypt to the pro-
nused land passed through a " great and terrible wildemess
wherein were fiery serpents, and scorpions, and drought,
there was no water r: " and such is this world wherein we
sojourn. Dangers encompass us all around: and, if left to
ourselves, we never can reach in safety the land to which we
go. Well therefore may we the language of Moses,
when Jehovah threatened to Withdraw from Israel his own
immediate guardianship, and to commit them to the superin-
tendence of an angel; "If thou go not up with us, carry us
not up hence g." "It is not in man that walketh to direct his
own steps h :" nor will any created aid suffice for him: " his
help is, and must be, in God alone." If God guide us not,
we must err; if He uphold us not, we must fall; if He keep
us not, we must perish. We may therefore desire God's pre-
sence with us, and so desire it, as never to rest satisfied one
moment without it. "As the hart panteth after the water-
brooks," says David, " so panteth my soul after Thee, 0 God.
My soul thirsteth for God, for the living God i," And, when
he had reason to doubt whether God was with him or not, his
anguish was extreme: " I will say unto God my rock, Why
hast thou forgotten me? As with a sword in my bones, mine
enemies reproach me, while they daily say unto me, Where is
thy God k? " This was the language of the man after God's
own heart; and it should be the language also of our souls.]
2. A competent measure of earthly comforts-
[These also are necessary in this vale of tears. Food we
must have to nourish our bodies, and raiment to cover us from
the inclemencies of the weather : these therefore we may ask
of God: beyond these we should have no desire: " Having
food and raiment we should be therewith content
1
." To wish
for more than these is neither nor lawful n, Nor even
for these should we be over-anxious. We should rather, like
the fowls of the air, subsist on the providence of God, and leave
it to Him to supply our wants in the way and measure that he
f Dent. viii. 15.
h .J er. x. 23.
I 1 Tim. vi. 8.
VOL. I.
g Exod. xxxiii. \-. 3, 12-15.
, . i Ps. xlii. 1, 2. k Ps. xlii. 9, 10.
m Prov. xxx. 8, 9. n Jer. xlv. 5.
R
GENESIS, XXVIII.
L46.
shall see fit
0
, Yet it is proper that we make it a part of our
daily supplications; " Give us this day our daily bread,"]
3. The final possession of the promised land-
[Canaan was desired by Jacob not merely as an earthly
inheritance, but chiefly as an earnest of that better land which
it shadowed -forth. None of the patriarchs regarded it as their
home: " they dwelt in it as sojourners, and looked for a city
which bath fo"\l.D.dations, whose builder and maker is GodP."
There is for us also " a rest" which that land typified q' and
to which we should look as the end of all our labours r, and the
consummation of all our hopes
8
It is "the inheritance to
which we are begotten t," and "the grace which shall surely
be brought unto us at the revelation of Jesus Christn." To be
waiting for it with an assured confidence, and an eager desire x,
is the attainment to which we should continually aspire; yea,
we should be "looking for it and basting to it" with a kind
of holy impatienceY, " groaning within ourselves for it, and
travailing as it were in pain," till the period for our complete
possession of it shall arrivez.J
All these things God had previously promised to
Jacoba: and he could not err, whilst making God's
the rule and measure of his desires. The
engagement which he entered into, and to which he
bound himself in this vow, shews us further,
11. Our .bounden duties-
Though the particular engagement then made by
Jacob is not binding upon us, yet the spirit of it is of
universal obligation-
}. We must acknowledge God as our God-
[" Other lords have had dominion over us:" but they are
all to be cast down as usurpers; and God alone is to be seated
on the throne of our hearts b. No rival is, to be suffered to
remain within us: idols, of whatever kind they be, are to be
" cast to the moles and to the bats." We must a vouch the
Lord to be our only, our rightful, Sovereign, whom we are to
love and serve with alt our heart, and all our mind, and all
our soul, and all our strength. Nor is it sufficient to submit
to him as a. Being wh?m we are unable to oppose : we
must claun him With holy tnumph as our God and portion,
o Matt. vi. 25, 26.
r Heb. xi. 26.
u 1 Pet. i. 13.
z Rom. viii. 22, "23.
P Heb. xi. 9, 10, 13-16.
s 2 Tim. iv, 8.
x 1 Cor. i. 8. Phii. i .. 23.
a -ver. 15.
q Heb. iv. 8, 9.
t 1 Pet. i. 3, 4.
Y 2 Pet. ill. 12.
'b Isai. xxvi, 13.
46.] JACOB's VOW.
saying with David, " 0 God, thou art my God; early will 1
It is remarkable that this very state of mind
was yet more conspicuous in J acob in his dying hour'.
IS as the people of God under
dispensatiOn: ':It shall .be said in that day, Lo, this
IS our God ; we wruted for him, and he will save us : this
is the Lord; we have waited for him ; we will rejoice and be
glad in his salvation d."]
2. To glorify him as God-
. . two particulars Jacob mentions, namely, the
bmlding of an altar to the Lord on that very spot where God had
visited him, and the consecrating to his especial service a tenth
of all that God in his providence should give unto him, were
optional, till he by this vow had made them his bounden duty.
With those particulars we have nothing to do: but there are
duties of a similar nature incumbent on us all. We must
maintain in our families, and promote to the utmost in the
world, the worship of God; and must regard our property as
his, and, after we have "laboured with all our might" to serve
him with it, must say, "All things come of Thee, and of
Thine own have we given thee e." There must be one ques-
tion ever uppermost in the mind; What can I do God;
and " what can I render to him for all the benefits that he
hath done unto me?" Can I call the attention of others to
him, so as to make him better kMwn in the world? If I can,
it shall be no obstacle to me >that I am surrounded with
heathens; nor will I be intimidated because I stand almost
alone in the world : I will confess him openly before men : I
will " follow my Lord and Saviour without the camp, bearing
his reproach : " I will " esteem the reproach of Christ greater
riches than all the treasures of Egypt: " whether called to for-
sake all for rum, or to give all to him, I will do it with alacrity,
assured, that his presence in time, and his glory in eternity,
will be an ample recompence for all that I can ever do or suffer
for his sake. He has bought me with the inestimable price of
his own blood; and therefore, God helping me, I will hence-
forth "glorify him with my body and my spirit, which are his f."]
ADDRESS-
I. To those who are just entering upon the world-
[Be in your desires. after earthly things.. You
can at present have no conception how little they will contri-
bute to your real happiness. Beyond food and raiment you
can have nothing that is worth a thought. Solomon, who
c Ps. Ixiii. 1.
e 1 Chron. xxix. 2, 14.
d Isai. xxv. 9. with Gen. xlix. 18,
f 1 Cor. vi; 19, 20.
R2
GENESIS, XXVIII.
L46.
possessed more than any other man ever did, has pronounced
it all to be vanity; and not vanity only, but vexation of spirit
also. And, whilst it is so incapable of adding any thing to
your happiness, it subjects you to innumerable temptationsg,
impedes in a very great degree your progress heaven-ward h,
and greatly endangers your everlasting welfare i, " Love not
the world then, nor any thing that is in it k :" but " set your
affections altogether on things above." In your attachment
to them there can be no excess. In your desire after God
you cannot be too ardent: for " in his presence is life, and
his loving-kindness is better than life itself." Set before you
the prize of your high calling, and keep it ever in view: and
be assured that, when you have attained it, you will never
regret any trials you sustained, or any efforts you put forth,
in the pursuit of it. One hour spent in "your Father's
house " will richly repay them all.]
2. To those who have been deliveredfrom trouble-
[It is common with persons in the season of deep affliction
to make vows unto the Lord, and especially when drawing
nigh to the borders of the grave. Now you perhaps in the
hour of worldly trouble or of spiritual distress regretted that
you had wasted so many precious hours in the pursuit of
earthly cares and pleasures, and determined, if God should
accomplish for you the wished-for deliverance, you would de-
vote yourselves henceforth to his service. But, when
delivered from your sorrows, ,you have, like metal taken from
the furnace, returned to your wonted hardness,. and forgotten
all: the vows which were '!.lpon you. Even " Hezekiah ren-
dered not to God according to the benefits conferred upon
him," and by his ingratitude brought on his whole kingdom
the heaviest judgments, which would have fallen upon himself
also, had he not deeply " humbled himself for the pride of his
heart
1
." Do ye then, Brethren, beware of trifling with Al-
mighty God in matters of such infinite concern: "it were better
never to vow, than to vow and not paym." God forgets not
your vows, whether you remember them or not, At the
distance of twenty years he reminded Jacob of his vows; and
then accepted him in the performance of them n, 0 beg of him
to bring yours also to your remembrance! and then " defer not
to pay them," in a total surrender of yourselves to him, and a
willing consecration of all that you possess to his service
0
.]
3. To those whom God has prospered-
[In how many is that saying verified, " Jeshurun waxed
g 1 Tim. vi. 9. h Hab. ii. 6. i Matt. xix. 23, 24.
k 1 John ii. 15; 16. 1 2 Chron. :x;xxii. 25. m Eccl. v. 4, 5.
n xxxv. 1, 3, 6, 7, 9-12.
0
Rom. xii. 1. 1 Cor. viii. 3-5.
4'T.] JACOB PLEADING WITH GOI>.
fat and kicked." But, Beloved, let it not be so with you. It
were be,tter far. that you spoiled ?f every thing that yo'Q.
possess, and dr1ven an exile mto a foreign land, than that you
should ".forget who has done so lVeat things for you,"
and rest m any portiOn short of that which God has prepared
for them that love him. Who can tell? your prosperity may
be only fattening you as sheep for the slaughter: and at the
very moment you are saying, " 'Soul, thou hast much goods
laid up for many years ; eat, drink, and be merry ; " God may
be saying, "Thou fool, this night shall thy soul be required of
thee." Know that every thing which thou hast is a talent to
be improved for thy God. Hast thou wealth, or power, or
influence of any kind, employ it for the honour of thy God,
and for the enlargement and establishment of the Redeemer's
kingdom. Then shalt thou be honoured with the approbation
of thy God; even with the sweetest manifestations of his love
in this world, and the everlasting enjoyment of his glory in
the world to come.]
XLVII.
JACOB PLEADING WITH GOD.
Gen. xxxii. !26. And he said, I will not let thee 90, except
thou ble.s8 me.
SOME have thought that the circumstances here
recorded were a mere vision; and others a reality:
but they seem to have been neither the one nor the
other ; but a real transaction under a figurative re-
presentation. The "wrestling" was not a corporeal
trial of strength between two men, but a spiritual
exercise of Jacob with his God under the form of an
angel or a man. That it was not a mere man who
withstood Jacob, is clear, from his being expressly
called ''God/' and from his taking upon him offices
which none but God could perform a. And that it
was a spiritual, and not a corporeal, exercise on the
part of J acob, is evident, from what the . prophet
Hosea says respecting it; "By his strength Jacob
had power with God ; yea, he had power t_he
Angel, and prevailed : he wept, and made supplzcatzon
unto himb." Such manifestations of God under the
a ver. 29, 30.
b Hos. xii. 3, 4.
. GENESIS, XXXII. ~ 6
[47 .
angelic or human form were not uncommon in the
earlier parts of the Jewish history: and it is geperally
thought, that the Lord Jesus Christ was the person
who assumed these appearances ; and that he did so
in order to prepare his people for his actual assump-
tion of our nature at the time appointed of the
Father. His appearance to Jacob at this time was
for the purpose of comforting him under the distress-
ing apprehensions which he felt on account of his
brother Esau, who was " coming with four hundred
men" to destroy him c. Jacob used the best means
he could devise to pacify his brother, and to preserve
as many as he could of his family, in case a part of
them should be slain. But he was not satisfied with
any expedients which he could use. He well knew,
that none but God could afford him any effectual
succour: he therefore "remained alone" all the night,
that he might spread his wants and fears before God,
and implore help from him. On this occasion God
appeared to him in the shape and form of a man, and
apparently withstood him till the. break of day. Then
the person would have departed from him: but J acob
would not suffer him; but held him fast, as it were,
saying, " I will not let thee go, except thou bless me."
From these words I shall take occasion to shew,
I. The constituents of acceptable prayer-
These are beautifully displayed in the prayer of
Jacob:
1. A renunciation of all dependence on ourselves-
[With this acknowledgment Jacob began his prayer: "0
God of my father Abraham, I am not worthy of the least of all
the mercies andoof all the truth which thou hast shewed unto
thyservantd," And such is the feeling that must influence our
hearts whensoever we attempt to draw nigh to God. If we
think ourselves deserving of the divine favour, not one word
can we utter with becoming humility; nor have we the smallest .
.prospect of acceptance with God: " The hungry he will fill
with good thiugs; but the rich he will send empty awaye." It
is " he who humbleth himself, and he alone, that shall ever be
exalted." In this respect the returning prodigal is a pattern
c ver. 6, 7. d ver. 10.
e Luke i. 53.
47 .] JACOB PLEADiNG WITH GOD. 247:
us all. He takes nothing- but shame to and. eau&
!llmself wholly on the mercy of his father. 0 that there were
us also such a heart! for not the Pharisee who commends
himself, but the Publican who smites on his breast and cries
for mercy, shall obtain the blessings of grace and glory.]
2. A simple reliance on the promises of God-
[J acob puts God in remembrance of the promise which
had been made to him twenty years before; " Thou saidst I
will surely do thee goodf," And this is the true ground 'on
which alone 'We can venture to ask any thing of God. He has
"given us exceeding great and precious promisesg," which he
has also " confirmed with an oa:th, on purpose that we may
have consolation" in our souls h, and be encouraged to spread
before him all our wants. Behold how David laid hold of the
promises, and pleaded them before God in prayer : " 0 Lord
God, thou hast promised this goodness to thy servant: do as
thou hast spoken ; do as thou hast said i" - - - Again, and
again, and again does he in this passage remind God of the
promises he had made; and declares, that on them all his
prayers, and all his hopes, were founded. In this manner then
are we also to come him; "Put me in remembrance,"
says God : " let us plead together : declare thou, that thou
mayest be justifiedk." Are we anxious to obtain the forgive-
lJ-ess of our sins? we should take with us such promises as these;
" Whosoever cometh unto me I will in no wise cast out:"
" Though your sins be as crimson, they shall be as white as
snow." Do we want deliverance from some grievous tempta-
tion? we should remind the Lord, Hast thou not said, " There
shall be no without a way to escape, that thou
may est be able to bear it?" So, whatever our want be, we
should take a promise suited to it, (for what trial is there that
is not provided for amongst the promises of God?) and plead
it, and rest upon it, and expect the accomplishment of it to
our souls.]
3. A determination to persevere till we have ob-
tained the desired blessing-
[This is the particular point mentioned in our text. And
it is that without which we never can prevail. Jacob, though
lamed by his antagonist, still held him fast. And thus must
we do also: we must" pray, and not faint." A parable was
delivered by our blessed Lord for the express purpose of
teaching us this invaluable lesson
1
It should be a settled
point in_ our minds,_ that "God cannot lie," and "will not
f ver._ 12.
i 2 Sam. vii. 25-29.
g 2 Pet. i. 4.
k I sai:- xliii. 26. -
h Heb. vi. 17, 18.
I Luke xviii.
248
GENESIS, XXXII. 26.
[47.
deny himself.'l. He has said, "Ask, and ye shall have; seek,
and ye shall find; knock, and it shall be opened unto you."
He has not determined any thing indeed with respect to the
time or manner of answering our petitions: but answer them
he will, in the best manner and the fittest. time. He may not
grant the particular thing which we ask for, because he may
see that the continuance of the trial will answer a more valuable
end than the removal of it : but in that case he will give us,
as he did to Paul, what is far betterm. In the confidence of
this we should wait for him. " If the vision tarry, still we
must wait for it, assured that it will come at lastn." And if at
any time our soul feel discouraged by the delay, we must chide
it, as David did: " Why art thou cast down, 0 my soul; and
why art thou disquieted within me? Hope thou in God; for
I shall yet praise him, who is the health of my countenance,
and my God
0
." In a word, we must hold fast our blessed
Lord, though under the greatest discouragementsP, and must
say, " I will never let thee go, except thou bless me."]
Where such prayer is offered up before God, no
tongue can tell,
11. The blessings it will bring down into the soul-
It will ensure to us,
1. The effectual care of God's providence-
[The danger to which Jacob was exposed was imminent:
but his prayer averted it, so that the brother whom he feared
as an enemy, was turned into a friend. And what interpo-
sitions will not persevering prayer, when offered with humility
and faith, obtain? It matters not what situation we are in,
if God be our God. We may have seas of difficulty in our
way; but they shall open before us : we may be destitute of
food; but the clouds shall send us bread, and the rocks gush
out with water for our use. Even though we were at the
bottom of the sea, from thence should our prayers ascend, and
thither should they bring to us effectual help. We read of
such things in the days of old: but we are ready to think that
no such things are to be expected now. But has God ceased
to govern the earth? or is he changed in any r e s p e t ~ having
"his hand shortened, that he cannot save, or his ear heavy,
that he cannot hear ?" What if God do not repeat his former
miracles now, has he no other way of accomplishing his will,
and of fulfilling his gracious promises ? If our hairs are all
numbered, and not so much as a sparrow falls to the ground
without hini, shall it be in vain for us to call upon him? No:
he is still " a God that heareth prayer:" and " whatsoever we
m 2 Cor. xii. 8, 9. n Hab. ii. 3.
0
Ps. xlii. 11. Jl Cant. iii. 4.
47.] JACOB PLEADING WITH GOD. ~
shall ask of him, believing, he will do:" yea " we may ask
what we will, and it shall be done unto us."] '
2. The yet richer blessings of his grace-
[The new name which God gave to Jacob was a standing
memorial of God's loveq, and a pledge of all that should be
necessary for his spiritual welfare. And what will he withhold
from us, if we seek him with our whole hearts? Recount all
the necessities of, your soul: express in words all your wants:
and when you li.ave exhausted al! the po":'ers of language,
stretch out your thoughts to grasp m all the meffable blessings
of his grace; all tJ:at the p r o ~ s s of God have engaged; all
that the covenant 1tself contams ; and all that an almighty and
all-gracious God is able to bestow : and, when you have done
this, we will not only assure it all to you, but declare that
'_'he will do for you, not this only, but exceeding abundantly
above all that ye can ask or thinkr." However "wide you
open your mouth, he will fill it." Make what attainments ye
will, ye shall still find, that " he giveth more grace." And,
whatever difficulties ye may have to encounter, you shall find
" that grace sufficient for you." Only " continue instant in
prayer," and God will give you, not a new name only (for
that also will he give, even a name better than of sons and of
daughters
8
,) but a new nature also, like unto his own t, that
shall progressively transform you into his perfect image " in
righteousness and true holiness. u "]
3. The full possession of his glory-,-
[The answer which God gave to Jacob's prayer is more
fully recorded in a subsequent chapter. There, after declaring
plainly who he was, "I AM Gon ALMIGHTY," he promises,
"The land which I gave Abraham and Isaac, to thee will I
give it, and to thy seed after theex." This was typical of that
better inheritance, to which all the Lord's Israel are begotten,
and for which they are reservedY. And thither shall the
prayer of faith carry us : for " God will never leave us, till he
has done all for us that he has spoken to us ofz," and brought
us to "his presence, where there is fulness of joy, and to his
right hand, where there are pleasures for evermorea." Hear
the dying thief preferring his petitions ; " Lord, remember me
when thou earnest into thy kingdom!" And now hear the
Saviour's answer; " To-day shrelt thou be with me in Para-
dise b," Thus he speaks also to all who seek him in humility
q ver. 28. with Hos. xii. 5.
s Isai. lxii. 2, 12. and lvi. 5.
u Eph. iv. 24. 2 Cor. iii. 18.
Y Heb. xi. 16. 1 Pet. i. 3-5.
a Ps. xvi. 11.
r Eph. iij. 20.
t 2 Pet. i. 4.
x Gen. xxxv. 11, 12.
z Gen. xxviii. 15.
b Luke xxiii. 42, 43.
GENESIS, XXXII.
L47.
and faith. It is curious to observe how often, without any
apparent necessity, he repeats this promise to us. After
saying, " He that cometh to me shall never hunger, and he
that believeth on me shall never thirst," he repeats no less
than four times, "I will raise him up at the last day;" and
repeatedly also adds, " He shall have everlasting life; he shall
not die; he shall live for everc." And whence is all this but
to assure us, that, "Whatsoever we ask in prayer, believing,
we shall received;" yea, that he will " give us, not to the half,
but to the whole, of his kingdom e 1"]
Let me ADD in conclusion,
1. A word of inquiry-
[What resemblance do we bear to J acob in this particular?
I ask not whether we have ever spent a whole night in prayer,
but whether we have ever wrestled with God at all ; and whe-
ther, on the contrary, our prayers have not for the most part
been cold, formal, hypocritical ; and whether we have not by
the very mode of offering our prayers rather mocked and
insulted God, than presented to him any acceptable sacrifice 1
Say whether there be not too much reason for that complaint,
" There is none that calleth upon Thy name, that stirreth up
himself to lay hold of Thee r ?." Brethren, I know nothing
which so strongly marks our departure from God as this. To
an earthly friend we can go, and tell our till we
have even wearied him with them; and in the prosecution of
earthly things we cari put forth all the energy of our minds:
but when we go to God in prayer, we are straitened, and have
scarcely a word to say; and our thoughts rove to the very
ends of the earth. The prophet Hosea well describes this :
" They have not cried unto me with their heart. They return,
but not to the Most High: they are like a deceitful bowg,"
which, when it promises to send the arrow to the mark, causes
it to fall at our very feet. 0 let us not fancy that we are of
the true Israel, whilst we so little resemble Him whose name
we bear, and bear as a memorial of importunity in prayer.
The character of the true Israel ever has been, and ever will
continue to be, that they are " a people near unto their God h."]
2. A word of caution-
[On two points we are very liable to err; first, in relation
to the fervour that we exercise in prayer; and next, in relation
to the confidence that we maintain. Many, because they are
ardent in mind, fluent in expression, imagine that they are
.:>ffering to God a spiritual service ; when, in fact, their devotion
c John vi. 35-58.
f Isai.lxiv. 7.
d Matt, xxi. 22.
g Hos. vii. 14, 16.
e Mark vi. 23.
h Ps. cxlviii. 14.
48.j RECONOILIATlON OF ESAU AND JACOB. 251
is little else than a bodily exercise. Whoever has made hla
on the way in which both social and public
IS often perfo.nned, will have seen abundant cause for
thiS caution. In like manner, the confidence of many savours
far J?Ore of bold presumption, than of humble affiance. But
let 1t 1_1ever be forgotten, tenderness of spirit is abso-
lutely mseparable from a spmtual frame._ When our blessed
Lord prayed, it was" with strong crying and tearsi:" and
when _J acob wrestled, ':he wep.t, and made supplication." This
then Is the state of mrnd which we must aspire after. Our
fervour must be a humble fervour; and our confidence, a humble
confidence. And whilst we look to God to accomplish all
things for us, we must at the same time use all proper means
for the attainment of them. Jacob, though he relied on God
to deliver him from his brother's wrath, did not omit to use all
prudent precautions, and the most sagacious efforts for the
attainment of that end k, So likewise must we ''labour for the
meat which the Son of man will give usl," and "keep our-
selves in the love of God m," in order to our being "kept by
the power of God through faith unto salvation n,"]
3. A word of encouragement-
[It is said of Jacob, that "God blessed him there
0
," even
in the very place where he lamed him. Thus shall you also
:find that your greatest discouragements are only a prelude to
your most complete deliverance. To his people of old he said,
" Thou shalt go even to Babylon : there shalt thou be delivered:
there shall the Lord redeem thee from the hand of thine ene-
miesP." Go on, therefore, fully expecting that God will inter-
pose in due season, and that your darkest hours shall be only
a prelude to the brighter dayq.]
i Heb. v. 7. k ver. 3-8.
m Jude, ver. 21. n 1 Pet. i. 5.
P Mic. iv. 10. Jer. xxx. 7.
1 John vi. 27.
o ver. 29,
q lsai. liv. 7, 8. Ps. xxx. 5.
XLVIII.
RECONCILIATION OF ESAU AND JACOB.
Gen. xxxiii. 4. And Esau ran to meet him, and embrace,d him,
and felt on his neck, and kissed him : and they wept.
SUCH are the dispositions of men in general, that
they cannot pass any time without
in themselves, and exCitmg m others, spme
tempers. The more nearly men come in contact with
GENESIS, XXXIII. 4.
[48.
each other, the more do they disagree. Nations are
most inveterate against those who are most in their
vicinity. Societies are for the most part distracted by
opposing interests. Families are rarely to be found,
where the demon of Discord has not raised his throne :
yea, even the dearest friends and relatives are too
often filled with animosity against each other. Happy
would it be, if disagreements were found only among
the ungodly: but they not unfrequently enter into the
very church of God, and kindle even in good men
a most unhallowed fire. Paul and Barnabas were a
lamentable instance of human weakness in this re-
spect. But on the present occasion we are called
to consider, not a quarrel, but a reconciliation. The
quarrel indeed had been rancorous in the extreme ;
but the reconciliation, as described in the text, was
most cordial and most affecting.
We would call your attention to a few observations
arising from the circumstances before us-
1. The resentments of brethren are usually exceeding
deep-
[If a stranger injure us in any respect, the irritation pro-
duced by the offence is, for the most part, of very short dura-
tion. But if a brother, or a friend, and tnore especially a
person with whom we have been united in the bonds of the
Spirit, provoke us to anger, the wound is more severe, and the
impression more lasting. In many cases the difficulty of effect-
ing a reconciliation is so great, as almost to preclude a hope of
restoring the former amity. One who was thoroughly conver-
sant with human nature, has told us, that " a brother offended
is harder to be won than a strong city." We should be ready to
imagine that in proportion as the previous union was close and
affectionate, the restoration of that union would be easy ; and
that the spirits which had suffered a momentary separation,
would, like the flesh which has been lacerated, join together
again readily, and, as it were, of their own accord. But the
reverse of this is true : nor is it difficult to be accounted
for. The disappointment of the two parties is greater. From
strangers we expect nothing : and if we find rudeness or self-
ishness or any other evil quality, though we may be offended
at we not disappointed. But friends, and especially
rehgwus friends, we expect all that 1s kmd and amiable ; and
therefore we are the more keenly affected when any thing of a
contrary aspect occurs. Moreover the aggrava.ting circumstance
48.] OF ESAU AND 'JAOOB.
a_re mo.re numerous. Between friends there are .a thousand
little cll'cumstances taken into the account, which could find
no place _among and which, in fact, often operate
forcibly on the mmd than the more immediate subject in
dispute. Above all, the foundations of their regard are over-
Each thinks the Each thought
of the honour, the mtegnty, the friendship, or perhaps
the J!Iety Qf the other : a;nd each imagines that the
other _s towards him has VIolated all these principles,
and given him reason to fear, that he was deceived in his judg-
ment of the other ; or at least, that he was not deserving of
that high opinion which he had entertained of him.
From some such considerations as these, the alienation of
the parties from each other, if not more fierce and violent, is
usually more fixed and settled, in proportion to thejr previous
intimacy and connexion.] .
But,
11. However deep the resentment of any one may be,
we may hope by proper means to overcome it-
We cannot have a better pattern in this respect
than that which J acob set before us. The means
we should use, are,
1. Prayer to God-
[God has access to the hearts of men, and "can turn them
whithersoever he will." The instances wherein he has exerted
his influence upon them, to induce them either to relieve his
friends, or to punish his enemies, are innumerable. By prayer
his aid is obtained. It was by prayer that Jacob prevailed.
He had experienced the seasonable and effectual interposition
of the Deity when Laban pursued him with such wrath and
bitterness : he therefore again applied to the same almighty
Friend, and again found him " ready to save." Prayer, if
fervent and believing, shall be as effectual as. ever: there is
nothing for the obtaining of it not prevail. !o
this then we should have recourse m the first mstance. N othmg
snould be undertaken without this. We should not neglect
other means but our chief dependence should be placed on
this ; becaus: nothing but the blessing of God can give success
. to any means we use.]
2. A conciliatory conduct to man-
[N othing could be more nothing more inge-
nious than the device of Jacoh, 111 sending so many presents
to hi; brother, in so many distinct and parts, and with
the same information so humbly and so contmually repeated
GENESIS, XXXIII. 4.
L4s.
in his ears. Vehement . as Esau's anger was, it could not
withstand all this kindness, humility; and gentleness. The
submission of his brother perfectly disarmed him: and " the
gift in his bosom pacified his strong wrath a."
Thus we may hope to" overcome evil with goodb." As
stones are melted by being subjected to the action of intense
heat, so are the hardest of men melted by love: it " heaps coals
of fire upon their head c," and turns their rancorous hostilities
into self-condemning accusations d. We say not indeed that
the victory shall be certain and uniform in all cases ; for even
the Saviour's meekness did not prevail to assuage the malice
of his enemies: but, as a means, we may reasonably expect it
to conduce to that end. As a proud, distant, and vindictive
carriage serves to confirm the hatred of an adversary, so, on
the other hand, a kind, gentle, and submissive deportment has
a direct tendency to effect a reconciliation with him.]
Not that a short and transient care will suffice :
on the contrary,
Ill. When once a reconciliation is effected, extreme
caution is necessary to preserve and maintain it-
A wound that has been lately. closed, may easily
be rent open again: and friendship that has been
dissolved by any means, does not regain its
former stability. To cement affection, much atten-
tion is required. We must aim at it,
1. By mutual kindnesses and endearments-
[Exceeding tender was the interview between the bro-
thers, after their long absence, and alienation from each other.
Nor should we deem it beneath us to yield thus to the emo-
tions of love, or to express our regards by salutations and
tears. These may possibly be counterfeited by a consummate
hypocrite : but, in general, they are the involuntary effusions
of a loving heart. And as denoting cordiality, they have the
strongest tendency to unite discordant minds, and to e:a'ace
from the memory all painful recollections .. ]
2. By abstaining from all mention of past grie-
vances-
[The of which been in dispute,
generally reviVe the feelmgs which. the dispute occasioned.
And, as few are ever found to acknowledge that the fault or
error has been wholly on their own side, recriminations will
a Prov. xxi. 14.
c Rom. xii. 20.
b R ..
om. xu. 21.
d 1 Sam. xxiv. 16, 17.
48.] RECONCILIATION OF ESAU AND .UCOB. fl.5iJ
arise from accusations, and the breach perhaps be made wider
than e':er. To bury in o?livion is the readiest way to
the mru.ntenance of peace. In this respect the reconciled bro-
thers acted wisely: explanations would only have led to evil
consequences; and therefore they avoided them altogether.
And we in similar circumstances shall do well to follow their
example.]
3. By guarding against that kind or degree of in-
tercourse that may rekindle animosities-
. [There are some whose dispositions are so opposite, that
they cannot long move in harmony with each other : " not
being agreed, they cannot walk comfortably together." It is
thus particularly with those whose spiritual views are dif-
ferent : for, "what communion hath light with darkness, or
Christ with Belial?" It was prudent in Jacob to decline the
proffered civilities of Esau, when he saw the mutual sacrifices
that would be necessary in order to carry them into effect : it
was prudent that Esau with his four hundred armed men
should prosecute their journey without needless incumbrances
and delays ; and that J acob should be left at liberty to con-
sult the comfort of his children, and the benefit of his flocks.
Had the two endeavoured to make concessions, and to accom-
modate themselves to each other, neither would have been
happy ; and their renewed amity would have been . endan-
gered. . Thus, where the dispositions and habits are so dis-
similar as to bid defiance, as it were, to mutual concessions,
the best way to preserve peace is to interfere with each other
as little as possible.]
APPLICATION-
( Are there any who are invobved in disputes and quarrels?
Follow after peace: and be forbearing and forgiving to others,
if ever you would that God should be so to you e. Are there
any who desire reconciliation with an offended friend? Be
willing rather to make, than to exact, submission: and let
generosity and kindness be exercised to the uttermost, to
soften the resentments which have been harboured against you.
And lastly, are there any who have an opportunity of promoting
peace? Embrace it gladly, and exert yourselves impar-
tiality. And instead of widening a breach, by carrymg tales,
endeavour to heal it by all possible offices of l?ve.. the
quarrels of brethren be regarded as a fire, which It IS every
one's duty and desire to extinguish. Thus shall you yourselves
have the blessing promised to peace-makers, and be numbered
among the children of God r.]
c Matt. xviii. 35
r Matt. v. 9.
' GENESIS, XXXIV. 31.
[49.
XLIX.
SLAUGHTER OF THE SHECHEMITES.
Gen. xxxiv. 31. And they said, Should he deal with our sister
as with an harlot ?
THE life of man is continually exposed to trouble;
and not unfrequently waves follow waves with little
intermission. It was thus in J acob's case, who, from
the time that he fled from the face of Esau, met
with a continued series of difficulties and distresses.
Having terminated his hard service under Laban, and
miraculously escaped the vindictive assaults both of
Laban and of Esau, he seemed to have obtained a
respite. But his peace was of very short duration ;
for his own children, to whom he looked for comfort
in his declining years, became to him a source of
the most poignant sorrows. It appears indeed, from
various circumstances in this short history, that he
did not maintain sufficient authority over his own
house. Had he taken the direction of matters into
his own hands, instead of waiting to consult his young,
inexperienced, and headstrong sons, had prevented
those horrible crimes which they perpetrated without
fear, and vindicated without remorse.
. In considering the petulant answer which they
inade to his reproofs, we shall be led to notice,
I. The provocation they had received- -
We apprehend that Leah herself was in part ac-
cessary to the evils that befell her daughter-
[Dinah, like other young people, wished to see, and be
seen; and on some festive occasion went to visit the daughters
of the land of Canaan. She would probably have been dis-
pleased, if her mother had imposed restraints upon her. But
it was her parent's duty to consult, not so much her incli-
nation, as her safety: and it was highly blameable in Leah to
suffer her daughter, scarcely fifteen years of age, to go into
scenes of gaiety and dissipation unprotected and unwatched.
Perhaps by this calamity Leah herself was punished for the
pr_?stituti.on of what else can be in com-
pliance With her fathers Wishes. Personatmg her sister Rachel
' ' J
49.] SLAUGHTER OF THE SHECHEMITES. !8Q7.
she had yielded to what might be justly termed, an incestuous-
commerce: and now she lives to see the humiliation and-
defilement of her only daughter.]
But, whatever degree of blame attached either to
Dinah or her mother, the provocation given by She-
chem was doubtless exceeding great- .
[To take advantage of a thoughtless unprotected female
was exceedingly base : and the distress brought by it upon her
family _was most Ah! do the gay and
dissipated think, what sacrifices they reqmre for the grati-
fication of their lusts. Here was the happiness, not of an
individual only, hut of a whole family, destroyed. That her
seducer endeavoured afterwards to repair the injury, is true: and
in this he differed from the generality, who, as soon as they
have accomplished their vile purposes, have their love turned
into indifference or aversion: but the injury was absolutely
irreparable; and therefore we do not wonder that it excited a
deep resentment in the breasts of her dishonoured relatives.]
But though her brothers were justly indignant at
the treatment she had received, they were by no-
means justified in,
II. The manner in which they resented it-
Shechem, though a prince among the Hivites, in-
stantly made application to Dinah's father t9 give her
to him in marriage. Though he had humbled her, he
did not wish to perpetuate her disgrace, but sought,
as much as possible, to obliterate it for ever. The
terms he were dictated not only by a sense
of honour, but by the most tender affection. Happy
would it have been if Jacob's sons had been actuated
by principles equally honourable and praiseworthy!
But they, alas! intent only on revenge, contrived a
plot as wicked and diabolical as ever entered into
the heart of man. They formed a design to murder,
not only the person who had given them the offence,
but all the men of his city together with him. In
the execution of their purpose they employed,
1. Hypocrisy-
[They pretended to have scruples of a?out con-.
necting themselves with persons who were unCircumCised. W. e
may admit for a moment, that did operate on
minds as an objection to the proJected umon; and that this
VOL. J. S
GENESIS, XXXIV. 31.
[49.
objection was sufficient to weigh down every other consideration::
still what regard had they for conscience when they could de-
liberately contrive a plan for murdering the whole city? This
was indeed to "strain at a gnat, and to swallow a camel."]
2. Profaneness-
[They knew that both the prince and his people were
altogether ignorant of J ehovah, and destitute of the smallest
wish to be interested in the Covenant which God had made with
Abraham: and yet they proposed that all the males should
receive the seal of God's covenant in circumcision; and that
too, not in order to obtain any spiritual benefit, but solely
with a view to carnal gratification. What a profanation was
this of God's holy ordinance! and what impiety was there in
recommending to them such a method of attaining their ends !]
3. Cruelty-
[One would scarcely have conceived that such cruelty
could have existed in the human heart. That a spirit of
revenge should excite in the minds of these men the thought
of murdering the person who was more immediately impli-
cated in the offence, was possible enough : but that it should
prompt them to involve a multitude of innocent persons in the
same ruin ; and at a time when those persons were making
very great sacrifices in order to conciliate their favour ; and
that it should induce them to make use of religion as a cloak
for the more easy accomplishment of their execrable purpose ;
this almost exceeds belief: yet such was their inhuman plot,
which too they carried into effect. And though
their brethren did not join them in destroying the lives of any,
yet they so far participated in the crime, as to take cap'tive
the defenceless. women, and to seize upon all the cattle and
property for a prey.]
There is nothing so iniquitous, but the perpetrators
of it will justify it. This appears from,
IU. Their vindication of their conduct-
In their answer to their father's reproof we behold
nothing but,
1. Offended pride-:
[They would not have felt any displeasure against She-
chem, if he had dealt with any other female, or any number of
them, as harlots; but that he should offer such an indigllity
to " their sister," this was the offence, an offence that could
not be expiated by any thing less than the blood of all that
were even in the most distant way connected with him. We
are surprised and shocked at the relation of this event: and yet
49.]
SLAUGH1'11R OF THE SHECHEMITES,

is it ve.rY. similar to what occurs continually before our eyes.
Is an InJury done, or an affront offered to us? we feel our-
called upon by a regard for our own honour to seek th
of the offe.nder.. a slight encroachment made on th:
r:ghts of a natwn? 1t 1s deemed a just cause of war and th'e
hves of thousands are sacrificed in order to avenge' it. But
..Tacob formed a just estimate of his children's conduct when
he said, " Cursed be their anger, for it was fierce and their
wrath, for it was cruel."} . '
2. Invincible obduracy-
. [We might well expect that, after a moment's reflection,
these bloody murderers should relent, and be filled with re-
morse. But. all sens,e of guilt, yea, and all regard for their
and their fathers safety, seemed to be totally banished
from their minds. Instead of regretting that they had acted
so treacherous and cruel a part, they vindicate themselves
without hesitation, and even tacitly condemn their father, as
manifesting less concern for his daughter than they had shewn
for their sister. We can scarcely conceive a more awful in-
stance than this of the power of sin to blind the understandin<T
and to harden the heart. But daily experience shews, thaf,
when once the conscience is seared, there is no evil which we
will not palliate, no iniquity which we will not justify.]
I_NFER,
1. How astonishingly may the judgment of men
be warped by partiality and self-love!
[These men could see evil in the conduct of Shechem, and
yet justify their own; though theirs was beyond all compa-
rison more vile and horrible than his. ,And is it not thus with
us? If the world behold any thing amiss in the conduct of a
person professing religion, with what severity will they condemn
it, even though they themselves are living in the unrestramed
commission of ten thousand sins! And even professors of re]j_
gion too are apt to be officious in pulling out a mote from their
brother's eye, while they are inattentive to the beam that is in
their own eye. But let us learn rather to exercise forbearance
towards the faults of others, and severity towards our own. J
2. How certainly will there be a day of future
retribution !
[Here we behold a city of men put to
death and their murderers gomg away unpunished. But let
us not on this account arraign the dispensations of Providence.
In the last day all these will be
It will then infallibly go well w1th the nghteous, and Ill w1th
the wicked. The excuses which men now make, will be of
s z
GENESIS, XXXVII. 4.
[50.
no avail: but every transaction shall appear in its proper
colours; and every man receive according to what he has done
in the body, whether it be good or evil.]
L.
JOSEPH ENVIED BY HIS BRETHREN.
Gen. xxxvii. 4. When his brethren saw that his father loved
him more than all his brethren, they hated him, and could
not speak peaceabl;y unto him.
WE are not expressly told in Scripture that the
events of J oseph's life were intended to prefigure
those which should afterwards be accomplished in
the Messiah : but the humiliation and exaltation of
each, together with the means whereby both the one
and the other were effected, are so much alike, that
we can scarcely view them in any other light than as
a typical prophecy fulfilled in the Antitype. It is
not however our. intention to prosecute the history
of J oseph in this view: we shall rather notice some
of the most striking particulars as tending to elucidate
the passions by which mankind in general are actuated,
and the changes to which they are exposed. The words
of our text describe the dispositions of his brethren
towards him; and will lead us to consider,
I. The occasions of his brethren's hatred-
J oseph was pre-eminently marked as the object of
his father's love-
[That his father should love him above all his brethren is
not to be wondered at : J oseph was born to him of his beloved
Rachel; and in him, Rachel, though dead, might be said to
live. He was also imbued with early piety, whilst his brethren
were addicted to all manner of evil; insomuch that he himself
was forced to report their wickedness to his father, in order
that be corrected and restrained by his parental
authonty. It 1s probable also that he stayed at home to mini-
ster to his aged father, whilst they were occupied in their pas-
toral cares; and that he won the affections of his parent by his
dutiful-4Uldineessant assiduities.
As a general we highly of partiality in
parents towards then children; though we thmk it justified,
50.] /OSEPH ENVIED BY HIS BRETHREN. 261
when it is founded on a great and manifest difference in their
moral character; inasmuch as it is a parent's duty to mark his
of religion and morals. But in no case ought
. that partiality to be shewn by such vain distinctions as Jacob
adopted. Joseph's "coat of many colours" was calculated to
generate nothing but vanity in the possessor, and envy in those
who thought themselves equally entitled to their parent's
favour: and indeed this very distinction proved a source of
all the calamities which afterwards befell him.]
God himself also was pleased to point him out as
destined to far higher honours-
[God revealed to him in that all his family should
one day make obeisance to him. The dreams were doubled,
as Pharaoh's afterwards werea, to shew that his exaltation
above all his family, and their humblest submission to him,
should surely come to pass. These dreams being divulged by
Joseph, he became more than ever an object of most inveterate
hatred to his brethren. They could not endure that even God
himself should exercise his so.vereign will towards him. They
considered every favour shewn to him (whether by God or
man) as an injury done to themselves; and the more he was
honoured, the more were they offended at him. They did not
consider, that he was not to be blamed for his father's par-
tiality, nor to be condemned for those destinies which he
could neither procure nor prevent. Blinded by envy, they
could see nothing in him that was good and commendable,
but made every thing whic}l he either said or did, an occasion
of blame.]
To set his brethren's conduct in its true light, we
will endeavour to shew,
11. The evil of that principle by which they were
actuated-
Envy is one of the most hateful passions in the
human heart :
I. It is most unreasonable in itself-
[It is called forth by the honour. or advantages which
another enjoys above ourselves. Now 1f those advantages be
merited, why should we grudge the .the of
them? If they be not acquired by ment, still they are
to him by the unerring providence of God, who " has a
to do what he will with his own. Is our eye then to be eVIl
because he is good b?" Besides, the things we envy a
person the possession of, are often snares, which we should
a Gen. xli. 32.
b Matt. xx. 15.
GENESIS, XXXVII. 4,
L5o.
rather fear than covet: and, at best, they are only talents, of
which he must soon give an awful account to God. If there-
fore we are sensible how little improvement we have made of
the talents already committed to us, we shall see at once
how little reason we have to envy others their increased
responsibility.]
2. It is extremely injurious both to ourselves and
others-
[Nothing can be more destructive of a person's own hap-
piness than to yield to this hateful passion. It causes him to
derive pain from those things which ought to afford him
pleasure ; and to have his enmity augmented by those very
qualities which ought rather to conciliate his regard. It is
justly declared to be " the rottenness of the bones
0
." It
corrodes our inmost souls, so that we can enjoy no comfort
whatever, while we are under its malignant influence. And
there is nothing so spiteful, nothing so murderous, which we
shall not both devise and execute, when we are subject to its
powerd, Behold Cain, when envying Abel the testimonies of
God's approbation: behold Saul, when he heard David cele-
brated as a greater warrior than himself: how downcast their
looks! what wrathful and vindictive _purposes did they form!
how were they changed into incarnate fiends! 'rhus it was
also with Joseph's brethren, who could be satisfiedwith no-
thing but the utter destruction of the envied object.]
3. It renders us as unlike to God as possible-
,
[See how our God and Saviour acted towards us in our
fallen state: instead of rejoicing in our misery, he sought to
redeem us from it, and sacrificed his own happiness and glory
to re-establish us in the state from which we had fallen.
What a contrast to this does the envious person exhibit! He
repines at the happiness of others, whilst God is grieved at
their misery: he seeks the destruction of others, whilst God
labours for their welfare : he breaks through every restraint to
effect their ruin, though with the loss of his own soul; whilst
God takes upon him all the pains of hell, in order to exalt as
to the blessedness of heaven. He is thus hostile to those who
have never injured him, whilst God loads with his benefits
those who have lived in a constant scene of rebellion against
him. What can set the passion of envy in a more hateful
light than this?]
4. It transforms us into the very image of the
devil-
c Prov. xiv. 30.
t1 Jam. iii. 16.
50.] JOSEPH .ENVIED BY l'IIS BRETHREN.
(Satan was once an angel of light, as happy as any. that
are before the throne: but he kept not his first estate:
he and thereby brought upon himself the wrath of
Almighty God. It pleased God afterwards to form another
order of who were to fill up, as it were, the
from the fallen spmts had been driven. But this
env10us spint strove to turn them from their allegiance. He
well enough that he could not thereby mitigate his own
.- but he co_uld not endure to see others happy, whilst
he himself was miserable : yea, he was willing even to aug-
ment his own guilt and misery, provided he might destroy the
happiness of man. With the same view he afterwards strove
to set God against his servant Job, in order that he might
deprive that holy man of his integrity and bliss. In this mirror
let the envious man behold himself, and he will discern every
lineament of his own hateful image. Well did Jesus say oL
such persons, " Ye are of your father, the devil, and the lusts
of your father ye will doe."]
By way of IMPROVING the subject, let US INQUIRE,
1. Whence it is that persons are so unconscious of
this principle within them ?
[It is not surely, because they have not this principle in
their hearts; for, "Hath the Scripture said in vain, The spirit
that dwelleth in us lusteth to envyf?" No: all are more or
less actuated by it, till it has been conquered by divine grace.
But it is confessedly a mean principle, and therefore men are
averse to acknowledge its existence in them. It is also a
principle easily cpncealed by specious coverings. Its effects
are ascribed to just indignation against sin ; and the most
eminent virtues of a person are blackened by the most oppro-
brious names, in order to justify the resentment which it
excites in the bosom. Other strong passions, as lust and
anger, are more determinate in their actings, and therefore
less capable of being hid from our own view; but envy, lilce
avarice, is of so doubtful a character, and admits of so many
plausible excuses, that those who are most subject to it are
unconscious of its existence and operation within them.]
2. How it may be discerned?
[Envy is not excited, where the advancement ?r
happiness of another appears Withm our own To dis-
cern its workings therefore, we must watch the actmgs of our
mind towards persons whose circumstances nearly
accord with our own. The prmCiple then most
operative, when there is a degree of nvalry or competitiOn
e John viii. 44
f Jam. iv. 5.
c

GENESIS, XXXIX. 9.
[51.
existing. People do not like to be excelled in that line
wherein they themselves affect distinction. The female that
courts admiration, the tradesman that values himself upon the
superiority of his goods, the scholar that is a candidate for
fame, the statesman that is ambitious of honour, must con-
sider how he feels, when he sees himself outstripped in his
course; whether he would not be glad to hear that his suc-
cessful competitor had failed in his expectations; whether his
ear is not open to any thing that may reduce his rival to a
level with himself; whether, in short, the fine coat and pro- '
mised elevation of Joseph do not grieve him? Let persons be
attentive to the motions of their hearts on such occasions as
these, and they will find that this accursed principle is exceed-
ing strong within them; and that they need to watch and
pray against it continually, if they would gain the mastery
over it in any measure.]
3. How it may be subdued?
[Doubtless many things might be prescribed which would
conduce to this end. We content ourselves however with
specifying only two. First, Let us endeavour to get a know-
ledge of our own vileness. When we have thoroughly learned
that we deserve God's wrath and indignation, we shall account
it a mercy that we are out of hell. We shall not then be
grieved at any preference shewn to others. We shall see that
we have already far more than we deserve; and we shall be
willing that others should enjoy what God has given them,
when we see how mercifully he has dealt with us.
Next, Let us get our hearts filled with love to our fellow-
creatures. We do not envy those whom we love : the more we
love any person, the more we rejoice in his advancement. The
Apostle justly says, " Charity envieth not:" Let us beg of
God then to implant this better principle in our hearts. Then
shall our selfish passions be mortified and subdued ; and we
shall be made like unto him, whose name is Loveg.J
g 1 John iv. 8.
LI.
THE NEED OF FLEEING FROM SIN WITH ABHORRENCE.
Gen. :x.xxix. 9. How can I do this great wickedness and sin
against God ? '
of G?d is. equally for us in
every situatiOn of hfe; m adversity, to support us
and in prosperity, to keep us-We should have
51.] NEED OF FLEEING FR.OM SIN. ,2()5
ready to congratuia:te Joseph on his advance-
ment In the house of Pohphar, as though his trials
had been : but we that, if his former path
was strewed with his was slip-
pery, and replete With history well
known, and need not be on: suffice it to say,
that when tempted by his rmstress, and importuned
from day to day to commit sin with her, he resisted
her solicitations with unshaken constancy, and re-
jected her proposals with indignation and abhor-
rence-The reply, which through the grace of God
he was enabled to make, leads us to observe that,
I. Sin is no light evil-
The world in general imagine sin to be of very
little moment-
[Sin universally prevails, and, except where it greatly
interferes with the welfare of society, is countenanced and
approved-'I:)le customs of the world sanction the practice of
it to a certain extent in every one, whether male or female ;
though the greater latitude of indulgence is allowed to men-
The very education that is given both to our sons and daugh-
ters, tends only to foster in them pride and vanity, wantonness
and sensuality, worldliness and profaneness: let but these dis-
positions assume the names of ease, elegance, and gaiety, and
they :instantly lose all their malignant qualities; and, instead
of exciting our abhorrence, endear to us the persons by whom
they are indulged-Too many indeed will not submit to any
restraints, but will even justify the grossest immoralities- -
They impose upon their excesses some specious appellation ;
they call drunkenness, conviviality; and whoredom, youthful
indiscretion-Thus they commit sin without fear, persist
in it without remorse, and even glory in their shame, when,
through age and infirmity, they can no longer follow their
former courses-]
But, if viewed aright, it will appear a dreadful evil-
[ Can that be light or venial which cast myriads of angels
from their height ?f glory into b.ottomless abyss of. hell?-
Is that of trifling Importance which m one moment rumed the
whole race of man, and subjected them to an everlasting
-But if these effects be not sufficient to convince us, let us
behold the Saviour in the garden of Gethsemane, or on the
hill of Calvary : let us behold the Lord ?f glory in
blood, and expiring under the curse wh1eh our sms have
"
~ GENESIS, XXXIX. 9.
[5L
merited; and we shall instantly confess with Solomon, that
they are " fools, who make a mock of sin"-]
Not however to insist on this general view of sin,
we observe that,
11. Cpnsidered as an offence against God, its enormity
is exceeding great-
This is the particular light in which it struck the
mind of J oseph-Though the iniquity to which he
was tempted, would have been a defiling of his own
body, and an irreparable i r ~ j u r y to, Potiphar his
master, yet every other consideration seemed to be
swallowed up in that of the offence it would give to
God a_ Sin is levelled more immediately against God
himself-It is,
1. A defiance of his authority-
[ God commands us to keep his law; and enforces his
commands with the most awful and encouraging sanctions-
But sin says, like Pharaoh, " Who is the Lord, that I should
regard him? I know not the Lord, neither will I obey his
voice b "-And is it a light matter for a servant thus to insult
his master, a child his parent, a creature his Creator?-]
2. A denial of his justice-
[ God threatens that "the wicked shall not be unpunished"
-But what does sin reply? It says like them of old, " God
will not do good, neither will he do eviP:'-And shall it be
thought a trifling matter to . rob the Deity thus of his most
essential perfections?-]
3. An abuse of his goodness-
[It is altogether owing to the goodness of God that we
are even capable of sinning against him-It is from him that
we receive the bounties which administer to our excess, and
the strength whereby we provoke the eyes of his glory-And
can any thing be conceived more vile than to make his good-
ness to us the very means and occasion of insulting him to his
face?-]
4. A rejection of his mercy-
[God is continually calling us to accept of mercy through
the Son of his love-But sin " tramples under foot the Son
of God;" it even " crucifies him afresh, and puts him to an
a David viewed.his sin in this light, Ps. li. 4.
b Exod. v. 2. See also Ps. xii. 4. and Jer. xliv. 16.
c Zeph. i. 12.
51.] THE NEED OF FLEEING fRQJ\1 .SIN.
open shame "-It aloud, that the glory of
not ?e compared With the gratification of our lusts and
that IS to pe:J.sh by self-indulgence, than to dbtafu
m the exercise of self-denial-What terms then can
express the enormity of that, which so blinds and
mfatuates Its wretched votaries?-]
It is not possible to behold sin in this light, without.
acknow I edging that,
Ill. We ought to flee from it with indignation and
abhorrence-
Instead of tampering with it we should flee from it-
[ Sin is . of so fascinating a nature that it soon bewitches
us, and leads us astray-As " a man cannot take fire into his
bosom without being burnt," so neither can he harbour sin in
his heart without being vitiated and corrupted by it-Had
Achan fled from the wedge of gold as soon as ever he found a
desire after it springing up in his heart; and David turned
away his eyes the very instant he saw Bathsheba, how much
shame and misery would they have escaped ! But the breach,
which might easily have been stopped at the first, presently
defied the efforts of an accusing conscience; and a flood of
iniquity soon carried them away with irresistible impetuosity-
Thus also it will be with us ; if we parley with the tempter,
he will surely overcome us : we must resist sin at the first,
if we would oppose it with success-]
Instead of loving it, we should utterly abhor it-
[The grace of God enabled Joseph to reject with abhor-
rence the offers proposed to him ; and to prefer a dungeon
with a good conscience before the indulgence of a criminal
passion, or the favour of a mistress-Thus should we
turn with indignation from the allurements of sin-We should
" make a covenant with our eyes," yea, with our very hearts,
that we may close, as much as possible, every avenue of ill-
Instead of palliating sin, we should view it in all its aggrava-
tions; and especially as an offence against a just and holy, a
merciful and gracious, God-Nor should we ever forget,
though it be "rolled as a morsel the tongue,. It
will prove gall in the stomach; and though It With
its innocence, "it will bite as a serpent, and stmg hke an
adder"-]
ADDRESS,
1. Those who think lightly of sin-
[We well know that. the of men have m':'-ch to
say in extenuation of then gmlt; and, If they had been m. the
situation of Joscph, would have aocountcd the greatness of the
268 GENESIS, XXXIX. 9.
[51.
temptation a sufficient excuse for their compliance with it-
But to what purpose shall we palliate our guilt, unless we can
prevail on the Judge of quick and dead to view it with our
y s ~ We may indeed weaken our present convictions, but we
shall only secure thereby, and enhance, our eternal condemna-
tion-Let us remember that "fleshly lusts war against the
soul d ;" and that either we must mortify and subdue them, or
they will enslave and destroy use : for, even though the whole
universe should combine to justify the commission of sin, not
one who yields to its solicitations, shall ever pass unpunished-]
2. Those who begin to see the evil of it-
[It is an unspeakable mercy to have any view of the ma-
lignity of sin-To see how much we have deserved the wrath
and indignation of God, is the very first step towards repent-
ance and salvation-Let not any then turn away from this
sight too hastily, or think they have discovered the evil of sin
in its full extent-This is a lesson we are to be learning all
our days ; and it is only in proportion as we advance in this
humiliating-knowledge, that we shall be qualified to receive and
enjoy the Saviour-It is necessary indeed that, while we look
at sin, we look also at Him who made atonement for it; for
otherwise, we shall be led to despair of mercy ; but, if we keep
our eyes fixed upon the Lord Jesus Christ, and see the infinite
extent of his merits, we need never be afraid of entertaining
too bitter a remembrance of sin-The more we lothe our-
selves for past iniquities, the more shall we be fortified against
temptations to commit them in future, and the more will God
himself be ready to preserV-e and bless us-]
3. Those who, like Joseph, are enabled to with-
stand it-
[Blessed be God, there are many living witnesses to
prove, that the grace of God is as sufficient at this day, as ever
it was, to purify the heart, and to " keep the feet of his
saints "-Let those then who are enabled to hold fast their
integrity, give glory to him, by whom they are strengthened
and upheld-.But let them remember, that they are never
beyond the reach of temptation, nor ever so likely to fall, as
when they are saying, " My mountain stands strong; I shall
not be moved"-Let us then continue to watch against the
renewed assaults of our great adversary-Never let him find
us off our guard, or draw us to a parley with him-Let us
suspect him, and he shall not deceive us ; let us resist him,
and he shall flee from us: and the very assaults that he shall
make upon us, shall terminate in our honour and his own
confusion-]
d l Pet. ii. 11. e R ... 13
om. vm.
52.] INGRATITUDE OF PHARAOH's BUTLER.
LII.
INGRATITUDE OF PHARAOH's BUTLER.
Gen. xl. ~ 3 Yet did not the chief butler remember Joseph
but forgat him. '
IT was a wise and prudent choice which David
made, " Let me fall into the hands of God, and not
into the hands of man." Man, when intent on evil
knows no bounds, except those which are prescribed
by his ability t? e x e ~ u t e his wishes. He is easily in-
censed, but With difficulty appeased. The ties of
blood and relationship are not sufficient to bind per-
sons in amity with each other, when once any ground
of discord arises between them. It might have been
hoped that in such a family as J acob's, love and har-
mony would prevail : but to such a degree had envy
inflamed his whole family against their younger
brother, that they conspired against his life, and only
adopted the milder alternative of selling him for a
slave, through a horror which they felt at the thought
of shedding his blood. Nor will the most amiable
conduct always ensure regard, or protect a person
from the most cruel injuries. The holy, chaste, and
conscientious deportment of J oseph should have ex-
alted his character in the eyes of his mistress : but
when she failed in her attempts to ensnare his virtue,
her passionate desire after him was converted into
rage ; and she procured the imprisonment of him
whom she had just before solicited to be her par-
amour. During his confinement, he had opportuni-
ties of shewing kindness to his fellow-prisoners. To
two of them he interpreted their dreams, which proved
to be prophetic intimations of their respective fates.
Of Pharaoh's chief butler, whose speedy restoration
he foretold, he made a most reasonable request : he
told him that he had been stolen out of the land of
' 0
the Hebrews ; and that there existed no JUst cause
for his imprisonment: and he entreated, that he would
make known his case to Pharaoh, and intercede for
his deliverance. In making this request, he never
~ 7
GENESIS, XL. Q3.
[52.
once criminated either his brethren who had sold him,
or his mistress who had falsely accused him : he cast
a veil of love over their faults, and sought for nothing
but the liberty of which he had been unjustly deprived.
Who would conceive that so reasonable a request, pre-
sented to one who had such opportunities of knowing
his excellent character, to one too on whom he had
conferred such great obligations, should fail ? Lord,
what is man ? how base, how selfish, how ungrate-
ful ! Let us fix our attention upon this incident in
the history of J oseph, and make some suitable reflec-
tions upon it-
We observe then,
I. That gratitude is but a feeble principle in the
human mind-
[Corrupt and sinful principles are, alas! too strong in the
heart of man; but those which are more worthy of cultivation,
are weak indeed. To what a degree are men actuated by
pride- ambition-covetousness- envy -wrath- revenge !-
To what exertions will.they not be stimulated by hope or
fear! ---But the motions of gratitude are exceeding
faint: in the general, they are scarcely perceptible: and though
on some extraordinary occasions, like that of Israel's deliver-
ance at the Red Sea, the heart may glow with a sense of the
mercies vouchsafed unto us, we soon forget them, even as
the Israelites did, and return to our former coldness and
indifference.]
11. That its operations are rather weakened than
promoted by prosperity-
[Pharaoh's butler, when restor.ed to pis master's service,
thought no more of the friend whom he had left in prison.
This is the general effect of prosperity, which steels the heart
against the wants and miseries of others, and indisposes it for
the exercise of sympathy and compassion. It is usually found
too that the more we abound in temporal blessings, the more
unmindful we are of Him who gave them. That is a true
description of us all; "Jeshurun waxed fat, and kicked." On
the other hand, adversity tends to bring us to consideration:
when we have suffered bereavements of any kind, we begin to
feel the value of the things we have lost; and to regret that
we were not more thankful for them while they w e r ~ con-
tinued to us. The loss of a part of our blessings often renders
us more thankful for those that remain: and it is no un-
common sight to behold a sick person more thankful for an
52.] INGRATITUDE OF PHARAOH'S BUTLER;
271
hour's sleep, or a small intermission of pain, or the services of
his attendants, than he ever was for all the ease and sleep that
he enjoyed,.or the services that were rendered him, in the days
of his health. We have: a very striking instance of the dif-
ferent e:f(ects of prosperity and adversity in the history of Heze-
kiah. In his sickness he exclaimed, " The living, the living .
he shall praise thee, as I do this day:" but when restored ~
health, he forgat his Benefactor, and " rendered not again
according to the benefits that had been done unto him." In
this, I say, he is an example of the ingratitude which obtains
in the world at large; for we are told, that " God left him to
try him, and that he might know all that was in his heart."]
Ill. That the want of it is hateful in proportion to
the obligations conferred upon us-
[W e suppose that no man ever read attentively the words
of our text without exclaiming (in thought at least, if not in
words), What base ingratitude was this! Whether we con-
sider his obligations to Joseph, who had been to him a mes-
senger of such glad tidings, or his obligations to God, who had
overruled the heart of Pharaoh to restore him to his place, he
surely was bound to render that small service to his fellow-
prisoner, and to interpose in behalf of oppressed innocence.
And we cannot but feef a detestation of his character on
account of his unfeeling and ungrateful conduct. Indeed it is
thus that we are invariably affected towards all persons; and
more especially those who have received favours at our hands.
If we receive an injury or an insult, or are treated with
neglect by persons whom we have greatly benefited, we fix .
immediately on their ingratitude, as the most aggravating
circumstance of their guilt: it is that which pains us, and which
makes them appear most odious in our eyes. And though this
sentiment may be easily carried to excess, yet, if kept within
due bounds, it forms a just criterion of the enormity of any
offence that is committed against us. It was this which in
God's estimation so greatly aggravated the guilt of the Jewish
nation; " They forgat God who had done so great things for
them a." And we shall do well to bear it in mind, as the
means of awakening in our own minds a just sense of our
condition before God: for ingratitude, above all things, sub-
jects us to his displeasure b. J
This subject may be fitly IMPROVED- .
1. To fill us with shame and confusion beforeGod-
[If we think of our temporal mercies only, they call for
incessant songs of praise and thanksgiving : but what do we
a Ps. cvi. 7, 13, 21.
b Rom. i. 21. 2 Tim. iii. 2. Isai. i. 3. Deut. xxviii. 45, 47.
GENESIS, XL.
L52.
owe to God for the gift of his dear Son-and of his Holy
Spirit-and of a preached Gospel ?-What do we owe to God
if he has rendered his word in any measure effec.tual for the
enlightening of our minds, and the quickening of our souls?
"What manner of persons then ought we to be?" How should
our hearts glow with love, and our mouths be filled with his
praise ! Let us prosecute these thoughts, and we shall soon
blush and be confounded before God, and lie low before him
in dust and ashes.]
2. To keep us from putting our trust in man-
[Many years had Joseph been confined in prison, and now
he thought he should have an advocate at court, who would
speedily liberate him from his confinement. But God would
not let him owe his deliverance to an arm of flesh: yea, he left
him two years longer in prison, that he might learn to put his
trustin God only: and then he wrought his deliverance by his
own arm. " Till his time was come, the word of the Lord
tried him." At last, God suggested to Pharaoh dreams, which
no magicians could expound; and thus brought to the butler's
recollection the oppressed youth who had interpreted his dreams,.
and who was the only person that could render similar service
to the affrighted monarch. Now we also, like Joseph, are but
too apt to lean on an arm offl.esh, instead oflookingsimply to
the Lord our God: but we shall always find in the issue, that
the creature is only a broken reed, which will pierce the hand
that leans upon it; and that none but God can render us
any effectual assistance. Let us then trust in him only, and
with all our heart, and then we shall never be confounded.]
3. To make us admire and adore the Lord Jesus-
[That blessed Saviour is not less mindful of us in his
exalted state, than he was in the days his flesh. Yea, though
not at all indebted to us, though, on the contrary, he has all
possible reason to abandon us for ever, yet is he mindful of us
day and night ; he makes intercession for us continually at the
right hand of God; he considers this as the very end of his
exa!tation; and he every moment in protecting, com-
fortmg, and strengthemng those who depend upon him. We
cballenge any one to say, When did the blessed Saviour forget
him? We may have been ready to say indeed, " He hath for-
saken and forgotten us ; " but " He can no more forget us than
a woman can forget her sucking . child." Let us then bless
his name, and magnify it with thanksgiving. And let us from
to time offer to Him the pe.tition of the dying thief,
Lord, remember m_e _now thou art m thy kmgdom:" and not
all the glory and fehc1ty of heaven shall divert his attention
froin us for a single moment.]
53.] JOSEPH's ADVANCEMENT.
273
LIII.
;TOSEPH'S ADVANCEMENT.
Gen. xli. 41. And Pharaoh said unto Joseph, See, I have set
thee over all the land of Egypt.
IN the eventful life of Joseph we are particularly
struck with the suddenness and greatness of the
changes he experienced. One day he was his father's
favourite; the ne.xt he was menaced with death and
sold as a slave : one day at the head of Potiphar's
household ; the next immured in a prison and laden
with fetters of iron. From that state also he was
called in a moment by the singular providence of
God, and exalted to the government of the first
nation upon earth. Of this we are informed in the
text; from whence we take occasion to observe,
I. That we can be in no state, however desperate,
from whence God cannot speedily deliver us-
(The state of J oseph, though considerably ameliorated by
the indulgence of the keeper of his prison, was very hopeless.
He had been many years in prison; and had no means of
redress afforded him. His cause being never fairly tried, his
innocence could not be cleared : and there was every reason to
apprehend that his confinement would terminate only with his
life. The hopes he had entertained from the kind offices of
Pharaoh's butler had completely failed: and God had suffered
him to be thus disappointed, in order that, "having the sentence
of death in himself, he might not trust in hi;mself, but in God
that raiseth the dead." But when God's time was come, every
difficulty vanished, and his elevation was as great as it was
sudden and unexpected.
It would be well if we bore in mind the ability of God to
help us. People when brought into great trials by loss of dear
friends, by embarrassed circumstances, or by some other cala-
mitous event, are apt to think, that, because they see no way
for their escape, their state is. hopeless; and, from
despair, they are ready to saymthJob, "I am weary of life, and
"my soul chooseth strangling, and death rather than my life a."
But we should remember that there is " a God with whom
nothing is impossible:" human help fail us, "his
arm is not shortened, that 1t cannot save, nor1s his eaw heavy,
a Job vii. 15.
VOL. I.
T
GENESIS,, XLI. 41.
L5a.
that it cannot hear:" yea rather he would glorify himself, as
he did in rescuing Israel at the Red Sea, if we would call
upon him; and our extremity should be the opportunity he
would seize for his effectual interpositions: " In the mount,
the Lord would be seen."
We may apply the same observations to those who seem to
have cast off all fear of God, and to have sinned beyond a hope
of recovery. But while the conversion of Saul, and the deli-
verance of Peter from prison, stand on record, we shall see
that there is nothing too great for God to effect, and nothing
too good for him to give, in answer to the prayer of faith.]
11. That God is never at a loss for means whereby
to effect his gracious purposes-
[He had decreed the elevation of Joseph to the highest
dignity in the land of Egypt. To accomplish this, he causes
Pharaoh to be disturbed by two significant dreams, which none
of his magicians could interpret. The solicitude of Pharaoh
to understand the purport of his dreams leads his butler to
"confess his fault" in having so long neglected the youth who
had, two years before, interpreted his dreams ; and to recom-
mend him as the only person capable of satisfying the mind of
Pharaoh. Instantly Joseph is sent for (not from a sense of
justice to an injured person, but from a desire for the informa-
which he alone could give); and, upon his interpreting
the dreams of Pharaoh, and giving suitable advice respecting
the steps that should he taken to meet the future distress, he
is invested with supreme authority, that he may carry his own
plans into execution. Thus God, by suggesting dreams to
Pharaoh, and to Joseph the interpretation of them, effects in
an hour what, humanly speaking, all the power of Pharaoh
could not otherwise have accomplished.
If we were duly observant of the works of Providence, we
should see, in many instances relating to ourselves, how won-
derfully God has brought to pass the most unlooked-for events.
the most . strange have made to subserve his gra-
Cious purposes, and to accomplish what no human foresight
could have effected for us. In relation to the concerns of our
souls this may perhaps be more visible than in any temporal
'matters .. . The history of God's people, if it were fully known
W{)uld furnish thousands of instances, not less wonderful
that before us, of persons " raised" by the most unexpected
and apparently trivial means " from the dust or a dunghill to
be set among princes, and to inherit a throne of glory." We
are far from recommending any one to trust in dreams or to
pay any attention to them whatever: for "in the multitude of
.dreams are divers vanities." But we dare not say that God
never makes use of dreams to forward his own inscrutable
.
53.] JOSEPH'S A "'VAN CEMENT: Q7t<
,._. N tl
designs: on the contrary, we believe that he has often made a
dream about death or judgment the occasion of stirring up a
person to seek after salvation; and that he has afterwards
the. J>rayers, which originated in that apparently
trifling and accidental occurrence. At all events, there are a
multitude of little circumstances which tend to fur the bounds
of our habitation, or to bring us into conversation with this or
that person, by whom we are ultimately led to the knowledge
of the truth. So we should our every way to
God, and look to him to order every thing for us according to
the counsel of his own gracious will.]
Ill. We are never in a fairer way for exaltation to
happiness than when we are waiting God's time,
and suffering his will-
[W e hear nothing respecting J oseph but what strongly
impresses us with a belief that he was perfectly resigned to the
will of God. It is most probable indeed that he had formed
some expectation from an arm of flesh: but two years' expe-
rience of human ingratitude had taught him that his help must
be in God alone. At last, his recompence is bestowed, and
ample compensation .is given him for all that he endured.
With his prison garments, he puts off his sorrows; and, from
a state of oppression and ignominy, he is made the Benefactor
and the Saviour of a whole nation.
Happy would it be for us if we could leave ourselves in God's
hands, and submit ourselves in all things to his wise disposal!
We are persuaded, that our want of submission to Divine
Providence is that which so often necessitates God to afflict
us; and that if we could inore cordially say, "Thy will be
done," we should much sooner and much oftener be favoured
with the desire of our own hearts. Have we an husband, a wife,
a child in sick and dying circumstances? our re hellions mur-
murings may provoke God to inflict the threatened stroke, and
to take away the idol which we are so averse to part with:
whereas, if we were once brought to make a cordial surrender
of our will to His, he would in many instances arrest the
uplifted arm, and restore our Isaac to our bosom. At all
events, he would compensate by spiritual communications
whatever we might lose or suffer by a temporal bereavement.]
We may yet further LEARN from this subject,
1. To submit with cheerfulness to all the dispen-
sations of Providence-
[W e may, like Joseph, have accumulated and long-con-
tinued trials; the end of which we may not be able to foresee.
Rut as in his instance, and in that of Job, "we have seen the
end' of the Lord, that the Lord is very pitiful and of tender
1' Q
'GENESIS, XLII. 21.
[54.
mercy," so we may be sure that our trials shall terminate well;
and that however great or long-continued they may be, our
future recompence, either in this world or the next, will leave
us no reason to complain. J
2. To be thankful to God for the Governors whom
he has been pleased to set over us-
[It is "by God that kings reign, and princes decree jus-
tice." Sometimes, "for the punishment of a land, children
(that is, persons weak and incompetent) are placed over it,"
that their infatuated counsels or projects may bring upon it
his heavy judgments. We, blessed be God ! have been highly
favoured in this respect. By his gracious providence, we have
for a long series of years had persons exalted to posts of
honour, who, like Joseph, have sought the welfare of the
nation, and have promoted it by their wise counsels and inde-
fatigable exertions. Let us thankfully acknowledge God in
them, and endeavour to shew ourselves worthy of this mercy,
by the peaceableness of our demeanour, and the cheerfulness
of our submission to them. J
3. To be thankful, above all, for our adorable
Emmanuel-
[" Him hath God exalted with his right hand to be a
Prince and a Saviour." "To Him hath he given a name that
is above eve7 name; that at the name of Jesus every knee
should bow b. To Him doth our almighty King direct us,
saying to every famished soul, " Go to Jesus c/' In Him
there is all fu.lness treasured up : to Him all the nations of the
earth may go for the bread of life : nor shall any of them be
sent empty away. They shall receive it too "without money
and without price." 0 what do we owe to God for raising us
up such a Saviour! and what do we owe to Jesus, who has
voluntarily undertaken this office, and who submitted to im-
prisonment in the grave as the appointed step to this glorious
.! Let us bow knee to him ; and go to
h1m contmually for our daily supplies of grace and peace.]
b Compare ver. 43. with Phil. ii. 9-11.
c ver. 55.
LIV.
THE POWER OF CONSCIENCE.
Gen .. xlii. 21. '4nd they said one to another, We are verily
guzlty concernzng our brother, in that we saw the anguish of
his he besought us, and we would not hear: there-
fore zs thzs dzstress come upon us.
54.] THE POWER OF CONSCIENCE.
THE history of J oseph appears rather like a
fiction than a reality. In it is found all
that g:ves beauty to the finest drama; a perfect unity
of design; a richness and variety of incident, involving
the plot in obscurity, yet drawing it to its
destmed end ; and the whole 1ssumg happily, to the
rewarding of virtue and discouraging of vice. The
point to which all tends, is, the fulfilment of Joseph's
dreams in the submission of his whole family to him.
And here we find his dreams realized through the
very means which were used to counteract their
accomplishment. Already had his brethren bowed
themselves down with their faces to the earth: but
this was only the commencement of their subjection to
him: they must be brought far lower yet, and be made
to feel the guilt they had contracted by their cruelty
towards him. With this view J oseph forbears to
reveal himself to them, but deals roughly with them,
imprisoning them as spies, and menacing them with
death if they do not clear themselves from that charge,
They had formerly cast him into a pit, and sold him
as a slave ; and now they are cast into prison and
bound: they once were deaf to his cries and entreaties;
arid now the governor of Egypt is deaf to theirs.
This brings to their remembrance their former con-
duct; and they trace the hand of an avenging God in
their sufferings. Their conscience, which had been
so long dormant, now wakes, and performs its office.
This is the incident mentioned in our text : and,
confining our attention to it, we shall shew,
I. The general office of conscience-
To enter into any philosophical discussion re ...
specting that faculty which we call conscience, would
be altogether beside our purpose, and unsuited to the
present occasion. It will be . to take the
word in its popular sense, as 1mportmg that natural
faculty whereby we judge both of our actions and
the consequences of them. It is given to us by God,
to operate as,
}. A guide-
le78 GENESIS, XLII. 21.
[54.
[Of itself indeed it cannot guide, but only according to
rules which before exist in the mind. It does not so much
tell us what is right' or wrong, as whether our actions corre-
spond with our apprehensions of right and wrong. But as we
are apt to be biassed by interest or passion to violate our
acknowledged obligations, conscience is intended to act as a
guide or monitor, warning us against the commission of evil,
and inciting us to the performance of what is good. True it
is indeed that it often stimulates to evil under the notion of
good: for St. Paul followed its dictates in persecuting the
Christians, when " he thought he ought to do many things
contrary to the name of Jesus a:'' and our blessed Lord informs
us, that many who would kill his disciples would do it under
an idea that they were rendering unto God an acceptable ser-
vice b, The fault of these persons consists not in following the
dictates of their conscience, but in not taking care to have
their conscience better informed. A thing which is evil in
itself cannot be made good by any erroneous conceptions of
ours respecting it: but things which are of themselves inno-
cent, become evil, if they be done contrary to the convictions
of our own minds c: for we ought to be fully persuaded of the
propriety of a thing before we do it d; and "whatsoever is not
of faith is sin e."]
2. A judge-
[Conscience is God's vicegerent in the soul, and autho-
ritatively pronounces in the soul the judgment which God
. himself will pass on our actions r. It takes cognizance not of
our actions only, but of our principles and motives, and brings
into its estimate every thing that will form the basis of God's
judgment. Of course, in this, as well as in its suggestions, it
may err: for, if it form a wrong judgment of the qualities of
our actions, its judgment must be wrong also as to the conse-
quences of them. It may promise us God's approbation upon
grounds that are very erroneous: but when its apprehensions
of our duty are themselves just, its award respecting our per-
formance of it is a prelude of God's final judgment: for St.
John says, ".If our heart condemn us, God is greater than
our heart, and knoweth all things : " but " if our heart con-
demn us not, then have we confidence toward Godg.'']
But, a;s its operations are by no means uniform, we
proceed to mark,
11. Its insensibility, when dormant-
a Acts xxvi. 9.
11 Rom. :x.iv. 5.
g 1 John ill. 20, 21.
b John :x.vi. 2.
e Rom. xiv. 23.
c Rom. xiv. 14.
f R .. 1
om. n. 5
54.] THE POWER OF CONSCIENCE. i7f)
Wonderful was its insensibility in the sons of.JacQb--..
[When they conspired against their brother Joseph and
cast him into the pit, that he might perish with hunger 'they
regarded not the cries and entreaties of the youth, bu't pro-
ceeded in their murderous career without remorse. But the
seasonable appearance of a company of Ishmaelites suggested
to t ~ m somewhat of ~ easier method of ridding themselves
of him. At the suggestwn of Judah, "What profit is it ifwe
slay our brother, and conceal his blood? Come, and let us
sell ~ to the Ishmaelites, and let n?,t our hand be upon him;
for he Is our brother, and our flesh; they acceded to it, and
" were content." In the first instance, after putting him into
the pit, "they sat down to eat bread," evidently without any
compunction: but now they were quite "content," applauding
themselves for their humanity, instead of condemning them-
selves for their injustice and crueltyh.
View next their mode of deceiving their aged father. They
took Joseph's coat, and dipped it in the blood of a kid which
they killed for the purpose; and brought it to their father, in
order that he might conclude, that an evil beast had devoured
his son. (How far God might design this as a just retribution
for the deceit which J acob himself had practised towards his
aged father, when he, by assuming Esau's coat, stole away the
blessing that belonged to Esau, we ,stay not to notice : with
this the sons of Jacob had nothing to do.) They behold their
aged parent overwhelmed with grief, and absolutely incon-
solable for the loss of his son: and these detestable hypocrites
" rise up to comfort him i.'' Where is conscience all this time?
Has it no voice ? Is there not one amongst them all that has
any compunctious visitings? not . one amongst all the ten?
Does no heart relent at the sight of the anguish of an aged
and pious parent, sitting from day to day and from month to
month " with sackcloth on his loins," and " going down
mourning to the grave?" No; not one of them all, as far as
we know, ever "repented, saying, What have I done?" For
the space of two and twenty years they all continued in im-
penitent obduracy; and were not made even at last to feel the
guilt they had contracted in selling their brother, till they
themselves were brought into somewhat similar circumstances
with him, and constrained to read their own crime in their
punishment. Such was conscience in them.']
Yet this is in reality what we may see in ourselves
and in all around us-
[Behold the profane, who have not God in all their
thoughts, and who never utter the name of God but to blas-
h Gen. xxxvii. 2:}---28.
t Gen. xxxvii. 31-35.
!80 GENESIS, XLII. 921.
[54.
pheme it : they can go on for years and years, and yet never
, imagine that they have once offended God. Behold the sensual,
who revel in all manner of they " wipe their
mouth, like the adulteress, and say, I have done no wicked-
nessk," Behold the worldly, who have no cares whatever
beyond the things of time and sense : their idolatrous love to
the creature raises no doubts or fears in their minds : yea,
rather, they bless themselves as wise, prudent, diligent, and
think that they have done all that is required of them. Behold
the self-righteous, who, from an overweening conceit of their
own goodness, will not submit to the righteousness of God ;
they can make light of all the invitations of the Gospel, and
pour contempt upon its gracious overtures, and yet never once
suspect themselves to be enemies of Christ. Behold the pro-
fessors of religion who " confess Christ with their lips but in
their works deny him:" they will spend a whole life in such
self-deceit, and never entertain a doubt but that he will ac-
knowledge them as his in the day of judgment. And whence
is this? Is it not that conscience is asleep? If it performed
in any measure its office, could it be thus? Yet thus it is
sometimes even with those who are well instructed in religion,
The sins of David are well known; yet even he, who at one.
time was smitten with grief and shame at having cut off the
skirt of a man who sought his life, now kills the very man who
was daily hazarding his life for him, and feels no remorse : yea,
after having seduced the wife of his friend, and then murdered
him, he at least nine :QJ.onths as obdwate as the most
profligate of the human race: to such a degree was his "con-
science seared as with a hot iron 1," and to such a degTee :p1ay our
"hearts also be hardened through the deceitfulness of sin m."]
But the text leads us to contemplate more par.,.
ticularly,
Ill. Its power when awake-
God has various ways of awakening a drowsy
conscience. Sometimes he does it through some
dispensation, as in the case before us :
sometimes through the conversation of a friend n:
sometimes by the publio ministry of the word o: some-
times by an occurrence arising out of men's wicked-
nessP, or in some way connected with itq. But by
whatever means it is called into activity, it will make
us hear when it speaks to us.
Prov. xxx. 20. .1 1 Tim. iv. 2.
n 2 Sam. xii. 7.
0
Acts xxiv. 25.
q Dan. v. 5, 6, Matt. xiv. 1, 2,
m Heb. iii. 13.
P 2 Sam. xxiv. 10,
54.J
THE POWER OF CONSCIENCE.
Some it inspires only with terror-
[Thus it wrought on these: they saw their guilt, and the
wrath of God upon them on account of it : "We are verily
guilty concerning our brother," said they, "and behold his
blood is required of usr." Thus it wrought also on the un-
happy Judas, who, when he saw what he had done, could no
longer endure his very existences. And on how many does it
produce no other effect than this ! They see how grievously
they have offended God: and, not having the grace of repent-
ance given to them, they sink into despondency. Life now
becomes a burthen to them: and they choose rather to rusb
into an unknown state than to endure the stings of an accusing
conscience. Hence the suicides that are so frequent in the
world. Men live in sin, imagining that no painful conse-
quences shall ever ensue : but at last " their sin finds them
out ;" and they seek in suicide a refuge from the torments of
a guilty mind. But where a sense of guilt does not drive men
to this extremity, it makes them tremble, as Felix did; and
imbitters to them their whole existence, so that they are utter
strangers to peace, according as it is written, " There is no
peace, saith my God, to the wicked."]
On others it operates with a more genial
[Thus it wrought on Manasseh, when he was taken among
the thornst. And thus on Peter also, when he "went out,.
and wept bitterlyu." Happy, happy they, on whom it pro-
duces such effects as these! They will have no reason to re-
pine at any afflictions that are productive of such a blessing x.
What if the intermediate trials be severe? we shall have
reason to bless God for them to all eternity, if they lead to
this end Y ; and shall have cause to say with David, " It is
good for me that I have been afflicted."]
On all, its testimony is as the voice of God himself-
[ It speaks with authority. The stoutest man in the uni-
verse cannot endure its reproaches: and the most afflicted man
in the universe is made happy by its testimony in his behalfz.
We should therefore keep it tender, and be ever attentive to
its voice. On no occasion should we violate its dictates: for
though we may silence its voice for a time, or drown it in
vanity and dissipation, it will speak at last, and constrain us
to hear all that it has recorded concerning us. And when
once it does speak, then we may say- concerning it, that " he
whom it blesses; is blessed; and he whoin it curses, is cursed."l
ADVICE-
r ver. 22. s Matt. xxvii. 3-5. t 2 Chron. xxxiii. 11-13.
u Luke xxii. 61, 62. x Job xxxvi. 8, 9. Y Ps. xxxii. 3-6.
111 2 Cor. i. 12.
GENESIS, XLII. 36.
[55.
1. Seek to maintain a good conscience before God-
[Let your minds be well instructed in the written word,
and your lives be regulated by its dictates. To have always a
conscience void of offence towards both God and man is no
easy matter: but it is worth the utmost labour and vigilance
that you can bestow upon it.]
2. Do not however rest too confidently in testi-
monies of its approbation-
[It will not always speak the same language that it does
when blinded by prejudice or passion. At the time of com-
mitting this great evil, the sons of Jacob "were content,.'' and
they applauded themselves for their forbearance towards their
ill-fated brother. But at a subsequent period, how different
were their views of the very same action! So will it be with
us. We may now approve and applaud our own conduct:
but we must not conclude that we shall therefore always do so.
'V e are now too apt to be partial in our own favour; but at a
future period we shall judge righteous judgment, even as God
himself will do : and we are no longer certain that our judg-
ment of our own state is correct, than when it manifestly
accords with the word of God.]
3. Look forward to the future judgment-
[That will certainly be correct : for God knoweth our
hearts, and will bring every secret thing into judgment,
whether it be good or evil. But oh! how painful will be the
review in that day, if then for the :first time we are made
sensible of our sins ! What a bitter reflection will it be, ' I
did so and so ; and therefore all this is come upon me : I have
procured it all unto myself.' On the other hand, how delight-
't"ul 'vill it be to look back, and be able to appeal to God and
say, " I have walked before thee with a perfect heart!" True
it is, this will afford us no ground for boasting: but, if we
walk before God in all good conscience now, we shall have its
approving testimony in a dying hour, and the approbation of
our Godin the day ofjudgmenta.]
a Isai. xxxvili. 3.
LV.
JACOB'S UNBELIEVING FEARS.
Gen. x:Hi. 36. AU these things are against me !
THE best of men are weak when they come into
temptation. The trials ofJacob were indeed heavy:
and, if we suppose that he had any idea that his s o ~
95.] ' J ACOB S UNBELIEVING FEARS.
had been active agents in bereaving him of his beloved
J oseph,_ his grief m have been poignant beyond all
expressiOn. Not havmg been able to bring home to
them any proof of such a conspiracy, he seems never
to have hint to them before respecting it;
and possibly he did not even now mean to charge it
home upon them, but only to say, that he had been
bereaved in some measure through them : neverthe-
less his words seem to betray a lurking suspicion, that
they had been accessary to J oseph's death ; " Me ye
have bereaved ; J oseph is not :" and this might well
make him averse to trust Benjamin in their hands.
But in the complaint he uttered respecting the ulti-
mate end of his trials, he was manifestly wrong. We
say not, that we should have shewn more constancy
than he : it is more than probable that none of us in
his circumstances would have acted better : but from
his language on the occasion we may learn, how we do
act in trying circumstances, and how we ought to act.
I. How we do act-
" We are born to trouble as the sparks fly upward:"
none therefore can hope to escape it ; and least of all
they, who, like Jacob, have large families. While our
trials are light, we can bear them with composure ;
but if they become heavy and accumulated, we are
then apt to indulge,
1. Murmuring complaints-
(Whether Jacob meant to reflect on his sons or not, he
certainly meant to complain of his afilictions ; which was, in
fact, to complain of God, who, in his all-wise providence, had
appointed It was thus with his posterity during their
sojourning in the wilderness: they always murmured against
Mosesf and against God, whenever they were involved in any
difficulty or distress ; and, when they were discouraged by the
report of the spies respecting the land of and its inha-
bitants, they even proposed to make a Captain over them, and
to return unto Egypta. And how many such "murmurers
and complainers" are there amongst ourselves! Some will ex-
pressly declare, that they think God deals hardly with them:
others content themselves with venting their spleen against the
instruments of their calamities : but all, in one way or other,
a Numb. xiv. 4.
!e84 GENESIS, XLII. 36.
[55.
are apt to 'f charge God foolishly," as If he were unmerciful,
if not unrighteous also, in his dispensations towards them.]
2. Desponding fears-
[So filled was Jacob with a sense of his present calamities,
that he could not indulge a hope of a favpurable issue from
them: he thought of nothing but increasing troubles, which
should "bring down his grey hairs with sorrow to the grave,"
Thus also his descendants, whom we have before _alluded to:
they had seen bread given them from heaven, and water out of
the stony rock; but they doubted whether God were able to
provide flesh also for their sustenance : and when they were
brought to the very borders of Canaan, they doubted whether it
were possible for them ever to conquer the inhabitants, and
take their fenced cities. And are not we also ready to say, on
some occasions, " Our hope is lost ; we are cut off for our
parts?" Are we not ready to ask with David, whether his
"mercy be not come utterly to an Yes; in temporal
things we too often sink under our troubles as absolutely irre-
mediable ; and in spiritual matters, we doubt almost the ability,
and at all events the willingness, of Christ to save us.]
While we condemn the unbelief of this afflicted
patriarch, we acknowledge, in fact,
11. How we ought to act-
However dark may be the dispensations of God
towards us, we should,
1. Wait his time--
[W e are not to be impatient because relief does not come
at the first moment that we ask for it. There must be a time
for the dispensations of God to produce their proper effects
upon our hearts. We do not expect that a medical prescrip-
tion shall effect in one moment all for which it was adminis-
tered; we expect its operation to be unpleasant; and we are
contented to submit to pain for a season, that we may after-
wards enjoy the blessings of health. Now we know that our
heavenly Physician prescribes with unerring wisdom, and
consults our greatest good : whatever time therefore the
accomplishment of his designs may occupy, we should wait
with patience, assured that the intended benefits shall ulti-
mately be enjoyed. We should give him credit, if we may so
.>peak, for his wisdom and love; and leave him to display them
in his own way : " He that believeth, shall not make haste."]
2. Rest on his promises-
.promises of to his people, respecting the issue
of their tnals, are exceedmg great and precious. He declares
that we shall have '' no temptation without a way to escape;'!
S5.] ' J ACOB S UNBELIEVING FEARS. ~ 8
that " all things shall work together for our good," and "work
out for us a more exceeding weight of glory." Surely such
promises as these should reconcile us to trials, however great.
What can we wish for more? And how can we dare to say,
"All these things are against me," when God tells us positively
that they are working for us ? Did we ever know that one
of God's promises failed? Why then should we doubt the
accomplishment of these, when they have already been ful-
filled in so many thousand instances? Let it satisfy us, that
God has promised; and that " what he has promised, he is
able also to perfonn."]
3. Hope against hope-
[This was Abraham's conduct under far heavier trlals than
we have ever experienced b. What though we cannot see how
God can effect our deliverance ? Is HE also at a loss? The
darker our state, the more simple should be our affiance. We
should say with Job, "Though he slay me, yet will I trust in
him." How was Jacob reproved at last, when he saw the
issue of those things which in his haste he had so deplored!
Let us remember that there is the same gracious, almighty
God at this time ; and that " they who trust in Him shall
never he confounded."]
We may further LEARN from this subject,
1. What an excellent grace faith is-
[Faith beholds nothing but paternal love in the heaviest
chastisements. Faith "brings meat out of the eater," and
tastes sweetness in the bitterest cup. Faith looks to the end
of things, and sees them, in a measure, as God sees them. It
is ihe great and sovereign antidote to troubles of every kind.
If Jacob had exercised faith as Abraham did, the trials of
which he complained would scarcely have been felt at all.
But God is pleased to try us on purpose that we may learn to
trust in him. In this world "we are to walk by faith, and
not by sight." Let us therefore cultivate continually this
divine principle, which, while it honours God, tends exceed-
ingly to the advancement of our own happiness.]
2. How blessed a state heaven will be-
. [Here God has wisely and graciously hid futurity from
our view. But when we are arrived at the heavenly mansions,
we shall see all the merciful designs of God developed, and the
wisdom of his dispensations clearly displayed. We shall then
see that the trials of which we once complained, were not only
salutary, but absolutely necessary for us; and that, i ~ they ~ a d
been withheld from us, there would have been wantmg a lmk
b Rom. iv. 18. with Heb. xi. 17-19.
!286 GENESIS, XLV. 8.
[56.
in that chain, by which we were to be brought in safety to
heaven. Who will there adopt the language of the text?
Who will utter it in reference to any one trial of his life?
Who will not rather say, " He hath done all things well ? "
Let us then look forward to that time, and not pass our judg-
ment on present things, till we see and understand the design
of God in them.]
.LVI.
GOD VIEWED IN JOSEPH's ADVANCEMENT.
Gen. xlv. 8. So now, it was not you that sent me hither, but God.
BY looking through second causes to the first Cause
of all, we learn to trace events to an all-wise Being,
who " worketh all things after the counsel of his own
will," and whose prerogative it is to bring good out
of evil, and order out of confusion. To this view of
things we are directed, and in this we are greatly
assisted, by the Holy Scriptures; which draw aside
the veil of mystery that is on the ways of God, and
set before our eyes the most hidden secrets of divine
providence. The history before us more especially
affords a beautiful illustration of those ways, in which
the Governor of the Universe accomplishes his own
designs: he suffers, in many instances, such adverse
circumstances to occur, as apparently to preclude
almost a possibility of their terminating according to
his original purpose: yet does he wonderfully inter-
. pose in such a manner as to bring them easily, and,
as it were, naturally, to their destined issue. If in
any thing his intentions could be frustrated, we should
have found them fail in reference to the predicted
elevation of J oseph above his brethren : yet that
event took place at last, and that too through those
very means which were used to defeat it: and J oseph,
after the event was actually accomplished, referred
the whole dispensation to God, as its primary Author
and infallible Director.
To elucidate this subject, we shall shew,
I. What part God takes in the actions of wicked men-
Though God cannot be a partaker in the wickedness
of men, yet he may, and certainly does, bear a part
56.] GOD VIEWED IN JOSEPH's ADVANCEMENT.
in those actions which wicked men We need'
go no further than the to confirm and establish
this truth. That the conduct of Joseph's brethren
notwithstanding it was ultimately instrumental to
was deeply can admit of no
doubt: yet says J oseph, " It was not you that sent
me but God." The question is What
is that part which God takes in the actions of wicked
men? To this we answer,
1. He affords them opportunities of perpetrating
what is in their hearts-
[The brethren of J oseph were full of envy and malice against
him: but while he was under his father's wing, they could not
give full scope to their hatred, because they were afraid of their
father's displeasure. To remove this difficulty, God so ordered
matters that Joseph should be sent to inquire after the health of
his brethren when they were at a distance from home. This
gave them an opportunity of executing all that was in their
hearts. But as the executing of their first intention would
have defeated the plans of Providence, it was so appointed
that certain Ishmaelite merchants should be passing that way,
and that he should be sold to them for a slave instead of being
put to death.
That we do not err in tracing these minuter incidents to
divine providence, is manifest ; for the elevation of Pharaoh
to the throne of Egypt is expressly said to have been effected
by God for that very purpose, that he might be an instrument
on whom the divine power should be exerted, and in whose
destruction God himself should be glorified a. _
But in thus facilitating the execution of evil, God does not
make himself a partner in the crime : he only affords men
power and opportunity to do what their own wicked disposi-
tions prompt them to : and this he does, as in the instan:::es
before referred to, so also in every crime that is committed in
the world. What our blessed Lord said to his judge who
boasted of having power to release or condemn him, we may
say to every criminal in the universe, " Thou couldst have no
power at all to commit thy crimes, except it were given thee
from above.'']
2. He suffers Satan to instigate them to evil_..
[" Satan is always going about as a roaring lion, seeking
whom he may devour:" but he cannot act without divine per-
mission: he could not tempt Job, or even enter into the herd
a Rom. ix. 17.
GENESIS, XLV. 8.
l56.
of swine, till he had first obtained leave of God. For the most
part, God imposes a restraint on this our inveterate enemy;
or, if left to himself, he would soon "sift us all as wheat," and
reduce us all to the lowest ebb of wickedness and misery: but
at times he leaves the fiend somewhat more at liberty, and
permits him to exercise his power over his wretched vassals.
On these occasions Satan operates upon their minds with more
than usual violence, and not only leads them captive at his
will, but instigates them to the commission of the most heinous
crimes. Of these acts God is frequently represented as the
author, whilst in other parts of Scripture their origin is
referred to Satan. We are told that Satan moved David to
number the people; and that he sent forth lying Spirits into
all the prophets of Baal, that they might induce Ahab to go
up to Ramoth-gilead to battle, where he was sure to fall. But
both these things are also said to have been done by Godb.
The fact is, that God did these things through the agency of
Satan ; that is, he permitted Satan to act according to the
impulse ofhis own mind, and left the persons whom he assaulted
to comply with his temptations.]
3.- He withdraws from them his restraining grace-
[Man needs nothing more than to have the preventing
grace of God withheld, and he will as surely fall, as a stone,
cast out of the hand, will gravitate to the earth. Now it is in
this way that God often punishes the sins of men: he leaves
them to put forth the depravity of their own hearts: he with-
holds those mercies which he sees they despised, and gives
them up to follow their own vile propensities without restraint.
To this effect, it is often said in Scripture, "So I gave them
up ; " " So I gave them up." Yea, the sacred records speak
yet more strongly, and represent God as "blinding the eyes
of men," and "hardening their heartsc." But we must not
imagine that God ever actively concurs in the production of
sin: in fact, there is no occasion for any active exertion on his
part; nothing further is necessary than for him to withdraw
his preventing grace ; and evil will blaze forth, as fire will to
consume the stubble, when no counteracting influence is used
to extinguish the flames.]
To remove all objection against his participating in
the actions of wicked men, we proceed to point out,
11. The benefit arising from acknowledging Him in
them-
b 2 Sam. xxiv. 1. with 1 Chron. xxi. I. and 2 Chron. xviii. 20-22.
c Exod. vii. 3, 13. Isai. vi. 9, 10, which is quoted six times iu
the New Testament.
56.] GOD VIEWED .IN. JOSE PH's ADVANCEMENT. 289
be thought that an acknowledgment,
If It did not make God a mimster of . sin, .would at
least represent him in a very unamiable light and
that it would tend to justify men in their iniqclties.
But we affirm, on the contrary, that such an acknow-
ledgment is calculated rather to bring good to man_,
and honour to our God.
1. It affords us sweet consolation under our
troubles-
[W ere we to look no further than to second
should be grieved beyond measure at the of our
affliction, and be filled with apprehensions at their malevolent
desires. But when we reflect that our enemies are no more,
than the sword in our Father's hand, and the rod with which
he corrects us; when we consider that his design in correcting
us is widely different from theirsd, and that after he has made
use of them for our good, he will cast them into the fire e, and
receive us to his bosom in an improved state r, our minds are
pacified, and we say," It is the Lord, let him do what seemeth
him good." What a source of comfort was this to Job, when
the Sabeans and Chaldeans slew his servants and his cattle !
" The Lord gave, and the Lord hath taken away; blessed be
the name of the Lord ! " It is thus with all the sons and
daughters of affliction, when once they can view the hand of
God in their trials : they adopt the language of the Psalmist ;
" I was dumb, and opened not my mouth, because Thou didst
it.'1 '
2. It disposes us to a ready forgiveness of those,
who injure us-
[It does not incline us to palliate their faults, as if they
were mere unconscious instruments impelled by the force of
Him who made use of them ; (for in all that they do, they act
as freely as if God bare no part at all in their actions :) but it
inclines us to pity, to forgive, and pray for them, as slaves to
their own passions, enemies to their own and real,
though unwitting, benefactors to our souls. This effect is
strongly exemplified in our text: Joseph saw the hand of God
overruling the designs of his brethren; and from that consi-
deration, he not only readily forgave them, but entreated them
" not to be grieved or angry with themselves ; " since, what-
ever had been their intentions, God had made use of their
counsels for the accomplishment of his own gracious purposes:
yea, thrice does he repoot this idea as a ground whereon he
d Isai. x. 4-6.
VOL. I.
c Isai. x. 12, 16.
u
r Isai. x. 24-27.
GENESIS, XLV. 8. [56.
would have them satisfied with the dispensation, as he himself
also wasg. We have also a similar effect mentioned in the
history of David. Shimei, in the hour of David's adversity,
loaded him with execrations; and Abishai, eager to avenge
the insult offered to his master, desired permission to go and
kill him: but David forbade it, saying, "Let him curse, because
the Lord hath said unto him, Curse David : let him alone, and
let him curse ; for the Lord hath bidden him: it may be that
the Lord will requite me good for his cursing this dayh."
Thus shall we also mortify all vindictive feelings, when once
we discern that our enemies are agents for Him : we shall
say with Stephen and our blessed Lord ; " Lay not this sin
to their charge:" " Father, forgive them ; for they know not
what they do."]
3. It fills us with an admiration of the divine
wisdom-
[It is impossible to trace all the parts of this history, and
not adore the wisdom, whereby the various incidents in Joseph's
life were made to concur to the production of one great event,
the preservation of Jacob and all his family. If we contem-
plate the still greater diversity of circumstances, whereby Jesus
was made to fulfil the Scriptures, and to effect the redemption
of the world ; or the astonishingly mysterious designs of God
relating to the excision of the Jews, as the means of engrafting
the Gentiles into their stock; and the restoration of the Jews,
as the means of bringing in all the fulness of the Gentiles ; I
say, if we contemplate these things, we are necessitated to
exclaim with the Apostle, "0 the depths of the riches both
of the wisdom and knowledge of God! How unsearchable
are his judgments, and his ways past finding out i!" In like
manner, the more we are habituated to trace the mercies of
God in our own personal experience, and the numberless
instances wherein he has made " the wrath of men" and devils
"to praise him," the more heartily shall we join in the
adoring language of Moses, " Who is like unto Thee among
the gods ? Who is like Thee, glorious in holiness, fearful in
praises, doing wonders k? "]
In prosecuting this subject, we cannot but be struck
with the following REFLECTIONS-
}. How happy is the Christian in this world!
[Those that know not God, have no refuge to flee unto
no under the trials they endure, no security against
the evils they dread. But the Christian is persuaded,
g ver. 5-8.
i Rom. xi. 33.
h 2 Sam. xvi. 5-12.
k Exod. xv. 11.
57.] ' JACOB S RESOLUTION TO VISIT JOSEPH. 291
he 1'!-avigates a tempestuous ocean, he has an all-
Wise, alnnghty Pilot at the helm : and " therefore he will not
fear though the waves thereof roar, and the mountains be
carried into the midst of the sea." He knows not indeed what
will be the precise issue of impending calamities; but he knows
that it shall be precisely such as his heavenly Father sees to
be best for him ; and with that assurance he is satisfied. Thus
is he kept in perfect peace, because he "trusts in God."]
2. How happy will he be in the future world !
(Here "he walks by faith, and not by sight." He be-
lieves that things are working for his good, because God has
said that they shall do so. But in heaven he will have a per-
fect discovery of all the links in that chain of providences,
whereby he has been brought to glory. He will see the im-
portance of those things which once appeared most trifling,
and the necessity of those things which once were most dis-
tressing, and the perfect harmony of those things which once
were involved in the most impenetrable darkness and confusion.
What cause will he then see to bless and adore his God !
What views will he then have of the unsearchable depths of
wisdom, which ordered every thing for his good! Well may
he leave himself at God's disposal now, when such shall be his
recompence at last! Let us then commit ourselves entirely to
God, and be satisfied with all his dealings towards us: and
"what we know not now, we shall know hereafter."]
LVII.
JACOB's RESOLUTION TO VISIT JOSEPH IN EGYPT.
Gen. xlv. f27, f28. And they told him all the words of Joseph,
which he had said unto them: and when he saw the waggons
which Joseph had sent to carry him, the spirit of Jacob their
father revived: and Israel said, It is enough; Joseph my
son is yet alive: I will go and see him before I die.
IT is of very great importance to exercise sound
wisdom and discretion in interpreting the Holy Scrip-
tures, lest, by imposing on them a forced or fanciful
meaning, we bring the sacred oracles themselves into
contempt. Yet is there a certain allowed us,
provided we do not set forth the subordinate and ac-
commodated sense as if it were the true and primary
import of the passage. The Apostles themselves
frequently take this liberty. The prophet, speaking
of the Babylonish captivity, says, "A voice was heard
in Ramah, lamentation, and bitter weeping: Rachel,
uf2
(:)!)0
,., .. ;<;; ' GENESIS, XLV. 27, 28. [57.
weeping for her children, refused to be comforted for
her children, because they were nota." This passage
St. Matthew applies to the slaughter of the children
in Bethlehem, to which, in its primary sense, it had
no reference b: nevertheless, the citation of it was just,
and the accommodation beautiful. A similar use the
same evangelist makes of a passage primarily referring
to the atonement which Christ should offer for the
sins of mankind : he applies it to his miraculously
healing their bodily disorders c. These examples,
and others which might be adduced, would. justify a
considerably greater latitude of observation than we
propose to adopt on the present occasion. In con-
sidering this portion of sacred history, we do not
found upon it any doctrine relating to the Gospel:
we do not even insinuate that it was originally intended
to illustrate any of the peculiar doctrines of Chris-
tianity: we shall merely take occasion from it to in-
troduce to your notice some useful observations, with
which indeed it has no immediate connexion, but with
which it has a very striking correspondence.
J oseph having made known himself to his brethren,
and cautioned them against "falling out by the way,"
(an event too probable in their circumstances,) sends
them back to their father, with orders to inform him
of all that they had seen and heard, and to bring him
and their respective families down to Egypt. Jacob,
when first he received the information, could not
credit it: but upon further conversation with his
sons he was convinced of the truth of their report,
and determined to accept the invitation which his
beloved J oseph had sent him.
Now we propose to notice,
I. The grounds of his doubts-
There seem to have been two reasons for his ques-
tioning the truth of the information he received ;
1. The report contradicted all that he had before
received for truth- ,
a Jer. xxxi. 15. b Matt. ii. 17 18. .
c Compare Isai. liii. 4. with Matt. viii. t6-1s.
57.]
' JACOB S RESOLUTION TO VISIT JOSEPH
<

['.He had above twenty years before had reason to believe
that his son J oseph !tad torn i.n pieces by a wild beast ;
he had even seen his son s coat torn and drenched in blood
had. the lapse of so many years brought him any othe;
: h?w then could this the person that pre-
Sided over the kmgdom of at this There might
one resembled him m name ; It could not possibly
be his darlmg son: had J oseph been ahve, he must.long since
have heard of him : whoever therefore the person might be, or
whatever he might profess to be, he could not be the long-lost
son of his beloved Rachel.' Such were Jacob's arguments,
and such his reasons for rejecting the testimony of his sons.
And do we not here see one ground on which the testimony
of those who preach the Gospel is rejected? We find men
rooted in certain sentiments, which, in their opinion, they have
adopted on very sufficient grounds. The general acceptance
which those sentiments meet with, and the con:finnation of
them during a long course of years, concuT to render them, as
it were, :fixed principles in their minds. But the doctrines
of the Gospel are directly the reverse of those which pass
current in the world. The extreme depravity of human
nature, the desert and danger of all mankind, the insufficiency
of any good works to recommend us to God, the necessity
of seeking justification by faith alone, the nature and extent
of true holiness, and the impossibility of being saved without
an entire consecration of otirselves to the service of God, are
as opposite to the doctrines and sentiments of the world, as
light is to darkness: and on this account they are rejected by
the generality with scorn and contempt. It was on this ground
that Nicodemus rejected the doctrine of the new birth; " How
can these things be?" ' I have never held this sentiment ;
therefore it cannot be true.' And on the same grounds it is,
that the preaching of the Gospel is at this time, no less than
in former ages, accounted foolishness.]
2. The tidings were too good to be true-
[There is a proneness in the human mind to believe evil
reports more easily than those which are favourable. Jacob
instantly acceded to the idea that his son Joseph had been
torn in pieces, notwithstanding, if he had considered the spirit
and temper of his brethren towards him, there was very
abundant reason to doubt the fact. But, when he is told that
Joseph is alive, and at the head of the Egyptian kingdom, he
cannot entertain the thought one moment: "his heart even
faints" at the mention of the fact, (not because he believed it,
but) because he believed it not. . . . .
Here again we trace the workmgs of the human mmd m re-
lation to higher things. If we come and tell per::;ons that they
GENESIS, XLV. [57.
must make their peace whh God by a long course of repentance
and good works, they will believe us readily enough; though, if
they duly considered the nature of such tidings, they would
have evidence enough of their falsehood. But if we declare to
them, that Christ has made a full atonement for our sins; that
1'f""a, free and full salvation is offered them through Him; that
they may partake of it " without money and without price,"
that is, without any thing on their part to merit it; and that
their former guilt, however great and aggravated, is no bar to
their acceptance with God, provided they simply and un-
feignedly believe in Christ; ' all this seems too good to be
true: it can never be, that the way to heaven should be so
easy.' This is the argument used by all the train of self-
righteous Pharisees, who, " being whole, feel no need of a
physician;" and by multitudes also of repenting " Publicans,
who dare not lift up their eyes to heaven," or entertain a
nope, that " grace should ever so abound towards them, in
whom sin has so greatly abounded
Having canvassed thus his doubts, we proceed to
notice,
11. The means of their removal-
Of these we are minutely informed in the words of
our text. They were,
1. A fuller recital of J oseph's words-
[Jacob's sons had told him of Joseph's elevation; but not
obtaining credit, proceeded to " tell him alt the words that
Joseph had said unto them." Now their testimony became so
circumstantial and convincing, that he could resist no longer:
his incredulity was borne down by a weight of evidence that
could not be withstood.
Thus also it is that the Gospel forces its way into the hearts
of thousands, to whom, at its :first statement, it appeared no
better than an idle tale. Ministers set forth innumerable
declarations which Jesus has made respecting us: they report
his gracious invitations, his precious promises, his tender
expostulations ; all of which evince such a perfect knowledge
of our state, and are so suited to our necessities, that we can-
not any longer doubt from whom they come. They shame us
out of our doubts, and constrain us to exclaim, " Lord, I
believe; help thou my unbelief! "]
2. An actual sight of the tokens of his love-
[ A View of the waggons which Joseph had sent, stored
with every thing requisite for his accommodation in his journey,
d See Isai. xlix. 24, 25.
57.]
.JACOB's RESOLUTJON TO VISIT. :JOSE PH
. "-
completed his conviction. All the 'doubts were
sipated, and his " spirit instantly revived." .. .. .
. And what, will not give way before the sensible manifesta-
of Gods love to the soul? Let " His love be shed a:b:road
m. the heart by the Holy Ghost;" let the promises be applied
With power to the soul; let " the Spirit of God once witness
with our spirit that we are God's;" and no fears will then
remain respecting the truth of the Gospel or the power and
grace of Christ: we shall then "have the witness in ourselves,"
that "Jesus is exalted to be a Prince and a Saviour," and that
he is " able to save to the uttermost all that come unto God
by him."]
With the removal of his doubts there was an in-
stantaneous change in his determinations. This will
appear while we consider,
Ill. The effect which their removal produced upon
him-
He had been hitherto reluctant to leave his home;
but now,
1. He desired nothing so much as to see the one
object of his affections-
[Joseph was now more dear to him than ever; and if he
might but live to enjoy a sight of him, he should consider him-
self as having attained all for which he wished to live: " It is
enough; Joseph my son is yet alive; I will go and see him
before I die."
And let us once be .Persuaded that Jesus is set at God's right
hand, far above all pnncipalities and powers, and that he has
all heaven at his disposal, and has sent to invite us to come
unto him, and has made ample provision for us by the way,
and prepared mansions for us at the end of our journey, and
engaged that we shall dwell in his immediate presence for ever
and ever; let us be persuaded of this, and shall we feel no
disposition to visit him? Will it not, on the contrary, be the
first desire of our hearts? Shall we not say, "Whom have I
in heaven but Thee; and there is none upon earth that I
desire in comparison of Thee?" Will not the attainment of
this object appear to be the only thing worth living for? And
having an assured prospect of this, shall we not say, " Now
lettest thou thy servant depart in peace?" Yes; this desire
will swallow up, as it were, every and to .secure .this
happiness will be the only end for which we shall Wish to live.]
2. He disregarded all the difficulties he might
encounter in the way to him-
GENESIS, XLV.
[57.
' [It was not a pleasing thing for an infirm old man, who
was one hundred and thirty years of age, to leave his home,
and set out upon so long a journey: but the mountains be-
came a plain, when such an object was to be attained.
Nor is it pleasing for flesh and blood to encounter the diffi-
culties which we must meet with in our journey heaven-ward.
But who that loves our exalted Jesus will regard them? who
will not welcome reproach, and take up with cheerfulness
whatever cross may lie in his way to that blessed kingdom?
Suppose that we must suffer the loss of our worldly interests
and accommodations; who will not account them mere" stuff,"
that is unworthy of one moment's notice? who will not readily
exchange them for the fulness of the heavenly land, and for
the enjoyment of the Saviour's presence? Difficulties become
no difficulties, and sacrifices no sacrifices, when by faith we
behold the Saviour's glory, and have an assured hope of par-
ticipating it for ever.]
REFLECTIONS-
1. How amiable is the exercise of unfeigned love!
[Joseph, for peculiar reasons, had imposed a restraint upon
his feelings, till the proper time arrived to give them vent:
but when he was no longer under any necessity to conceal them,
they burst forth in a torrent of affection, as waters that have
broken down the dam by which they had been confined. He
retained no anger against his murderous brethren, but fell on
their hecks and kissed them. His charge to them "not to fall
out by the way," shewed how ardently he desired that they
might maintain, with each other as well as with himself, the
unity of the Spirit in the bond of peace. And how animated
was his message to his dear aged father ! " Haste you, and go
up to my father, and say unto him, Thus saith thy son Joseph;
God hath made me lord of all Egypt : come down to me ;
tarry not: and thou shalt dwell in the land of Goshen; and
thou shalt be near unto me, thou and thy children, and thy
children's children, and thy flocks, and thy herds, and all that
thou hast : and there will I nourish thee ! " Nor was the aged
patriarch's affection less ardent, when once he was persuaded
that his J oseph was yet alive. His whole soul was wrapt up
in his darling son : and, in his determination to visit him, he
lost sight of all his temporal interests: the thought of enjoying
plenty in Egypt seems not to have entered into his mind: all
:that he cared for was a sight of Joseph; and beyond that he
had no wish in life.
W to G?d were thus in every church, and every family!
Thus mdeed It will be, wherever the grace of God reigns in
the heart. Instead of" evil we shall " heap
coals of fire on the heads of those who InJUre us, to melt them
.58.]
' t' ' ' ' ' ' .
JACOB S INTERVIEW WITH PHARAOH. 297
!nt? love. of harbouring envy; or hatred, or a selfish'
mdia:erence m ou; hearts, we shall feel the sublimest happi-
ness m. the exercise of love : parents will love their children
children seek to requite their parents, and "
to together in unity." 0 let us cultivate such
a spmt, which shall be the best evidence, both to ourselves
and others, that we are Christ's disciples.]
2. How delightful will be our interview with Christ
in heaven!
. [If we had beheld the meeting of this aged patriarch with
h1s beloved Joseph, who amongst us could have refrained from
tears? ---But what must be the meeting of the soul with
Jesus, on its first admission into his presence ? Who can con-
ceive the tender endearments of the Saviour's love, or the
admiration, gratitude, and joy with which the soul shall be
overwhelmed in his embrace? Surely such an interview is
worth the longest and most arduous journey. Well may we
account every thing as dung and dross, to obtain it; more espe-
cially because it shall not be transient, like that which Jacob
enjoyed, but permanent and everlasting. Behold then, we
invite you all to a participation of it. He has said respecting
you, "Father, I will that they whom thou hast given me may
be with me where I am, that they may behold my glory which
thou hast given me." And is there one amongst you that will
not add his Amen to that petition ? Make haste then, tarry
not: " Mind nm your stuff," but commence your journey in-
stantly : and soon shall death transport you into his presence ;
and " then shall you be for ever with the Lord. Comfort ye
one another with these words."]
LVIII.
JACOB'S INTERVIEW WITH PHARAOH.
Gen. xlvii. 7-10. And Joseph brought in Jacob his father,
and set him before Pharaoh: and Jacob blessed Pharaoh.
And Pharaoh said unto Jacob, How old art thou? And Jacob
said unto Pharaoh, The days of the years of my pilgrimage
are an hundred and thirty years: few and evil have the days
of the years of my life been, and have not attained 1tnto the
days of the years of the life of my fathers, in the days of
their pilgrimage. And Jacob blessed Pharaoh, and went out
from before Pharaoh.
TO acknowledge God in all our ways, and to
,commit our way to him, secures to us, as we are told,
his gracious interpositi?n for the directi.on of
P
aths. and the accomnhshmcnt of our desires. It IS
' L

~ 9 GENESIS, XLVII. 7-10.
[58.
possible that Jacob, after he had set out towards
Egypt in the waggons that J oseph had sent for him,
felt some doubts about the propriety of leaving the
promised land, when, at his advanced age, he could
have no reasonable prospect of returning thither
with his family. But, knowing from experience the
efficacy of prayer, he betook himself to that. never-
failing remedy: he stopped at Beersheba, and offered
sacrifices to the Lord. That very night God vouch-
safed to appear to him in a vision, and to dissipate
his fears, by an express command to proceed on his
journey, and by a promise that he should in due
time be brought back again a. He then prosecuted
his journey in safety, and had a most affecting inter-
view with his beloved J oseph. Soon after his arrival,
five of his sons were introduced to Pharaoh ; and
afterwards he himself. It is this introduction of the
aged patriarch to Pharaoh that we are now more
particularly to consider. In the account given us of
the interview, we notice,
I. The question which Pharaoh put to J acob-
[It could not be expected that persons so remote from each
other in their station, their views, and habitS of life, should
have many topics in common with each other whereon to
maintain a long and interesting conversation. The interview
seems to have been very short, and of course the conversation
short also. All that is related concerning it contains only one
short question. This, as far as it related to Jacob, was a mere
expression of kindness and respect on the part of Pharaoh.
To have questioned him about matters which he did not
understand, would have been embarrassing to Jacob, and pain-
ful to his feelings: and to have asked him about any thing in
which neither party was at all interested, would have betrayed
a great want of judgment in Pharaoh. The topic selected by
Pharaoh was liable to no such objection: for it is always grati-
fying to a person advanced in years to mention his age, because
the "hoary head, especially if found in the way of righteous-
ness, is always considered as a crown of glory b."
As a general question, independent of the history, it cannot
fail of suggesting many important thoughts to all to whom it
is addressed. " How old art thou " Art thou far advanced
in i f e ~ how much then of thine allotted time is gone, and how
a Gen. xlvi. 1-4.
b Prov. xvi. 31. Lev. xix. 32.
58.]

JACOB S __INTERVIEW WITH PHARAOH. 299
little the finishing of the work that is required of
thee! how diligently therefore shouldst thou redeem every hour
that IS now added to thine expiring term ! Art thou on the
contrary, but just setting out in the world? how little dost
th?u know of its snares, temptations, sorrows ! what disap-
pomtments and troubles hast thou to experience! and how
deeply art thou concerned to have thy views rectified, and thy
conduct regulated by the word of God! Whatever be thine
age, thou shouldst consider every return of thy birth-day
rather as a call to weep and mourn, than as an occasion of
festivit;r joy: for it .the knell of a departed yeaJ.>; a year
that m all prol_>ability, have been better improved; a
year m which many sms have been committed, which are inde-
libly recorded in the book of God's remembrance, and of which
you must shortly give a strict account at his judgment-seat.]
We notice,
II. Jacob's answer to it-
[The patriarch's mind was fraught with zeal for God; and
therefore not contenting himself with a plain short answer, he
framed his reply in words calculated to make a deep impression on
the mind of Pharaoh, without giving him the smallest offence.
He insinuates, and repeats the idea, that life is but a "pil-
grimage /' that we are merely sojourners in a foreign land, and
that our home and our inheritance is in a better country. This
part of his speech is particularly noticed in the Epistle to the ,
Hebrews, as being an open acknowledgment of his principles as
a worshipper of Jehovah, and of his expectations in a better
world c. He intimates also that his years, though they had been
an hundred and thirty, were few. This age might appear great
to Pharaoh; but it was not near equal to that of Jacob's pro-
genitors d, On a retrospect, every person's days appear to have
been but few. Various incidents of former life seem to have
been but recently transacted; the intervening time being lost,
as it were, like valleys intercepted by adjacent hills. He
further declares, that these years of his had been replete evil.
Certainly his life, from the time that he fled from the face of
his brother Esau to that hour, had been a scene of great a:ffiic-
tions. His fourteen years' servitude to Laban, the disgrace
brought on him and his family by Dinah his only daughter,
the murderous cruelty of his vindictive sons, the jealousies of
all his children on account of his partiality to J oseph, the
sudden loss of J oseph, and all his recent trials, had greatly
embittered life to him, and made it appear like a sea of troubles,
where wave followed wave in endless succession. And who
c Heb. xi. 13, 14, 16.
d Terah was 205 years old; Abraham 175; Isaac 180.
300 GENESIS, XLVIII. 1, 16. [59.
is there that does not find, (especially in more advanced life,)
that the evil, on the whole, outweighs the good?
These hints, offered in so delicate a manner to a potent
monarch, with whom he had only one short interview, afford a
beautiful pattern for our imitation, at the same time that they
convey important instruction to our minds.]
We coNCLUDE with commending to your imitation the
whole of Jacob's conduct towards Pharaoh-
[At his first admission into Pharaoh's presence, and agaiu
at his departure from him, this holy patriarch blessed him.
We do not suppose that he pronounced his benediction in
a formal and authoritative manner, as Melchizedec did to
Abraham ; but that he rendered him his most grateful acknow-
ledgments for the favours he had conferred, and invoked the
blessing of God upon him and upon his kingdom on account
of them. Such a mode of testifying his gratitude became a
servant of Jehovah, and tended to lead the monarch's thoughts
to the contemplation of the only true God. And well may it
put to shame the greater part of the Christian world, who
exclude religion from their social converse,
under the idea that the introduction of it would destroy all the
comfort of society-- . - True Christians, however, should
learn from this instance not to be ashamed of their religion ;
but, as inoffensively as possible, to lead men to the knowledge
of it; and to make the diffusion of it a very essential part of
all their intercourse with each other- --More especially
we should embrace every opportunity of impressing on our
own minds and on the minds of others the true end of life;
that we may thereby secure that rest which remaineth for us
after our short but weary pilgrimage.]
LIX.
JACOB BLESSING THE SONS OF JOSEPH.
Gen. xlviii. 15, 16. And he blessed Joseph, and said, God,
before whom my fathers Abraham and Isaac did walk, the
God which fed me all my life long unto this day, the Angel
which redeemed me from all evil, bless the lads !
THERE are not any more profitable scenes than
those which we behold in the chambers of dying
saints. There religion is exhibited in the most lively
colours, and evinces itself to not a visionary phan-
tom, but a real and substantial good. We are bidden
t? "mark perfect man, and to behold the up-
nght, because the end of that man is peace." Some
59.] JAOOB BLESSING THE SONS OF JOS,EPl:l. 801
instances there are, where persons on their death;..bed
are transported with unutterable joy: they seem t<>
breathe the very atmosphere of heaven, while they
are yet in the body. But it is more frequent to behold
them waiting for their dissolution with , a peaceful
dignified composure ; and improving their precious
moments for the benefit of their surviving friends.
Such was the closing scene of J acob. We read not
of any particular ecstasies that he enjoyed ; but we
see him with a hope full of immortality, and an affec-
tionate attention to the \velfare of all his children.
It seems indeed that several.of the patriarchs were on
these occasions endued with a spirit of prophecy, and
directed to pronounce blessings on those, for whom
God, of his own sovereign will, had reserved them.
They were not left to their own caprice or judgment
in this matter ; but were overruled, sometimes con-
trary to their own intentions to convey the blessings
of primogeniture to the younger branches of the
family in preference to the elder. Thus Isaac, having
unwillingly given the blessing to Jacob, was con-
strained to confirm it to him, notwithstanding Esau
laboured with tears to prevail upon him to recall his
word. Somewhat similar to that was the transfer of
the blessing to the younger of J oseph's. sons in pre-
ference to the elder. Joseph brought his sons to his
dying parent, and placed them so that Manasseh, his
first-born, should have the right hand of J acob placed
upon his head: but the dying patriarch was inspired
of God to counteract the wish of J oseph in this par-
ticular, and, by crossing his hands, to convey the
principal blessing to Ephraim, who was the younger
son. We might remark upon this subject, that God
often, if we may so speak, crosses his hands in be-
stowing his blessings, since he gives them to those,
who, in our eyes, are least worthy of them, and least
likely to receive them. But our object at present is
rather to inculcate the necessity of attending to the
spiritual interests of young people, and especially of
those who by the ties of consanguinity are connected
with us.
30fl GENESIS, XLVIII. 15, 16. [59.
In prosecuting this subject, we observe, that,
J. We should feel a concern for the spiritual welfare
of the rising generation-
We should by no means be indifferent to the souls
of any : on the contrary, the conveying of religious
instruction to children is an occupation well worthy
tl].e attention of all, who have leisure and ability to
engage in ita. But we are more especially bound to
instruct those who are related to us and dependent
on us: indeed they may justly claim this service at
our hands-
1. Their spiritual welfare is incomparably more
important than their temporal-
[ All persons feel it incumbent on them to consult the
temporal welfure of their children, and account themselves
happy, if they can bequeath them an inheritance, that shall
make them independent of the world; or give them such an
education, as shall enable them to make a comfortable pro-
vision for themselves. But how much richer is a child that
possesses a saving knowledge of Christ, however low he be in
outward circumstances, than the heir of a kingdom would be,
if destitute of that knowledge! ---Shall -we then be
diligent in promoting the temporal prosperity of our relations,
and shew no regard for their eternal interests ? God forbid !
Let rather our care be most bestowed on those things which
most of all deserve our care ---]
2. Their spiritual welfare greatly depends on us-
[Who is to instruct our children, if we do not? or how
can they gain knowledge without instruction? We provide
for their bodies, because nature, as well as custom, tells us
that it is our duty to do so. But is it not equally our duty
to provide for their souls ? If we educate them in ignorance,
what can be expected but that they should grow up in sin?
and how can it be thought that they should bestow any pains
in cultivating divine knowledge for themselves, when they see
us, whom they suppose to have formed a right estimate of
things, indifferent whether they possess it or not? On the con-
trary, if we conscientiously discharge our duty to them in this
respect, we have reason to hope, that God will bless our en-
deavours, and make us instruments of good to their souls.
a If this were the subject of a sennon for the support of charity, or
Sunday Schools, the idea of relationship should be dropped and the
sentiments a little varied. '
59.] JACOB BLESSING THE SONS OF JOSEPH. 808
For though the best efforts may not universally succeed we
assume it as a general truth, that " if we bring up a
m the way he should go, when he is old he will not depart
from it."]
3. Their souls will be required at our hands-
[This is a truth acknowledged in reference to Ministers:
all agree that they must give account of the souls committed
to their charge. Why then should not this be the case with
those who have the care of children? Methinks every parent,
as soon as ever a child is born, should receive it as it were
from the hands of God, with this charge, " Bring this child up
for me b." As for the attention which a parent bestows on the
temporal advancement of his children, it will not only not
excuse his neglect of their better interests, but will be a fearful
aggravation of it. The Judge will say to them as he once did
to the hypocritical Pharisees, These things ought ye to have
done, and not to leave the other undone.]
If we should feel this concern at all times for the
rising generation,
11. We should express it more especiq,lly in a dying
hour-
Every word acquires weight from the circumstance
of its being uttered at the approach of death. We
should a+ail ourselves therefore of that
to impress the minds of young people with a concern
for their souls. Two things in particular we should do :
1. We should commend God to them-
[This J acob did: and we cannot do better than follow his
example.
Young people are ready to think, that religion is a new
thing, and that the exhortations of their parents are the effects
of needless preciseness, or of superstitious fear. On this ac-
count, it is well to shew them, that all those eminent charac-
ters of old, whom they profess to reverence, were devoted to
the service of their God: and that, in recommending religion
to them, we recommend only what all the wise and good in all
ages have approved ; that, if God is our God, he was " the
God also, before whom Abraham, and Isaac, and J acob walked."
Moreover, though it is not always expedient to be talking of
our own experience, yet, at such a season, we may do it to
good effect. We may declare to others what we have known
of God, both as a God of providence and of grace. It is of
great importance to make them entertain right sentiments
b Exod. ii. 9.
304 GENESIS, XLVIII. 15, 16. [59.
respecting the providence of God, and to make them know,
that whether they become rich by industry or by inheritance,
it is " God who feeds them all their life long." It is also in-
dispensably necessary to direct their attention to that" Angel,"
Jehovah, the Lord Jesus Christ, "the Angel of the Covenantc,"
through whom alone we have redemption, either from the
moral evil of sin, or from the penal evil of damnation. It is
"He that redeems us from all evil," temporal, spiritual, and
eternal. If we can from our own experience bear testimony
to Christ in this view, it will avail more than a thousand lec-
tures given in a time of health: for then the surrounding
relatives will see, the sting of death is taken away, and that
"they are indeed blessed who put their trust in Christ."]
2. \V e should pray to God for them-
[The prayer of Jacob is short, but sententious. The
expression, " God bless you ! " is often uttered in a dying
hour, but without any just ideas affixed to the petition. But
we, in imploring the blessing of God upon our children, should
distinctly inform them wherein that blessing consists. We
should inform them, that, to enjoy God in the dispensations of
.his providence, and Christ in the riches of his grace, and to
walk before God in Christ, as our God and Saviour, in all holy
obedience, is to be truly blessed ; and that we are then indeed
blessed, when God by his Spirit enables us thus to enjoy and
to_ serve him. Having these things in our own minds, and
conveying them to the minds of those whom we desire to
instruct, we need not multiply words in prayer : while we
entreat of God to bless those for whose welfare we are par-
ticularly concerned, we shall find acceptance with God, and
obtain mercies for them.
It is recorded of Jacob, that in this prayer of his he exer-
cised faithd. Now we have not precisely the same grounds
for faith that he had ; because he was inspired to pronounce
over the youths the blessings which God had before deter-
mined to bestow: but the more we are enabled to believe in
God as a prayer-hearing and promise-keeping God, the more
reason we have to hope that our prayers shall be answeredt
whether for ourselves or others.]
ADDRESS-
1. To those who are advanced in life-
[You see before you the composure of a dying saint.
Seek to obtain such for yourselves. And that you may " die
c The same Person is spoken of as in the former members of the
tf!xt: nor -would J acob have prayed to him, if he had not been God.
Compare Gen. xxxii. 24, 28, 30. with Hos. xii. 3-5. and Mal.iii.I.
d Heb. xi. 21.
60.]
CHRIST THE TRUE SHILOH. 805
the of the righteous," be diligent to live his life. If your
own busmess be not already transacted with God, (so to
_you will have little disposition either to speak to others
m a hour, or to pray for them : but if your own calling
and electiOn be made sure, then will your dying e:xhortati0ns
be delivered with ease, and received with benefit.]
2. To those who are coming forward into life-
[Y ou are apt to slight the instructions of your parents,
under the idea that they are unnecessary or unsuitable to your
state. But you see what has always occupied the minds of dying
saints. You know that Jacob's example is commended by God
himself. Be thankful then, if you have friends or relatives who
walk in the steps of Jacob: and let that, which they above all
things desire for you, be your chief desire for yourselves.]
LX.
CHRIST THE TRUE SHILOH.
Gen. xlix. 10. The sceptre shall not depart from Judah, nor a
lawgiver from between his feet, until Shiloh come : and unto
him shall the gathering of the people be.
THERE was a series of predictions relative to the
Messiah from the very beginning of the world; and,
as the time for the accomplishment of the prophecies
drew near, the predictions concerning him were more
particular and minute. About seventeen hundred
years before his appearance, the time of his comingwas
fixed with great accuracy and precision. At the very
first moment that the sons of J acob were made heads
of different tribes, it was foretold, that the continuance
of Judah's power should extend beyond that of the
other tribes, and that the Messiah should arrive before
its expiration. In explaining this prophecy we shall
of necessity be led to speak of,
I. The time of his advent-
This, according to the text, was to precede the
departure of J udah's sceptre-
[Judah is here represented as a lion gorged with his prey,
and couching in his den with a sceptre between his feet; a
sceptre, which none should ever wrest from him, until he should
come, whose right 'it was
8
" The sceptre" does not import
dominion over the other tribes, but ortly the same kind . of
11
ver. 9.
VOL. I. X
GENESIS, XLIX. 10. [ t;o.
separate and independent jurisdiction which was vested in
Dan, and in all the other tribesh. Nor does the term "law-
giver" mean a person who should enact laws; but rather, one
who should execute and enforce them. Moses was the only
lawgiver of the Jews; and even the kings were required to
write a copy of his law, and to obey it in all things. Now it
was here foretold, that this particular power should remain
with Judah after that the other tribes should have been de-
prived of theirs; and that it should continue vested in persons
belonging to that tribe till the Messiah should come. The
precise import of the term " Shiloh" is not certainly known;
but it is thought by most to mean, The Peacemaker. All
however are agreed that it is a name for the Messiah, whose
advent was to precede the dissolution of the Jewish polity.]
__ The event exactly corresponded with the prediction-
- [The ten tribes were spoiled of their _power when they
were carried captive to Assyria. But the tribe of Judah re-
tained both their ecclesiastical and civil polity even in Babylon.
If they did not exercise it to the same extent as before, they
had by no means wholly lost it. As they had possessed it in
Egypt, and retained it the whole time of their Egyptian
bondage c, so they still nominated their chiefs and elders, yea
and appointed fasts and feasts, while they were oppressed
with the Chaldean yoked. Their bondage in Babylon was
indeed, on the whole, exceeding heavy; but many of them
were suffered to build houses and plant gardens, and to live
rather as a colony than as slavese. On their return from
Babylon, their own chiefs and elders were appointed to super-
intend the execution of Cyrus' decreef; and, after that period,
they continued to enjoy their privileges till the time of our
Lord's advent. Soon after that, they were reduced to the state
of a Roman province; but still exercised the same powers,
only in a more limited mannerg. But, forty years after the
death of Christ, when his Gospel had been fully preached, and
people of all nations had been gathered to him, their city and
temple were utterly destroyed; and they themselves were dis-
persed into all lands. From that time their sceptre has utterly
departed from them; nor can the smallest vestige of their former
power be traced. They are therefore living proofs throughout
the whole world that their Messiah is indeed come.]
b ver. 16. c Exod. xxxiv. 31, 32.
d Moses and Aaron were sent to the elders of the people, Exod.
iii. 16. and iv. 29; and these were heads of houses, Exod. vi. 14 and
rulers of the congregation, Exod. xvi. 22. Compare Numb. i. 3, 16.
See Sherlock's third Dissertation, pp. 342, 346, 6th edition.
e J er. xxix. 5, 7. f Ezra i. 5, 8.
g Compare John xviii. 3, and 31.
60.] CHRIST THE TRUE SHILOH.
307
The time of Christ's advent being thus clearly
ascertained, let us consider,
11. The consequences of it-
The last clause of the text is by some applied to
Judah, to whom the tribe of Benjamin was attached,
and the few of the other ten tribes, who returned
after their dispersion by the Assyrians, were gathered h.
But the sense of that clause is both more clear, and
~ n ~ n i t l y more important, as applied to Shiloh. And,
If It be understood, as it may well be, as a further
limitation of the time beyond which Judah should not
retain this power, it will mark, with most astonishing
accuracy, the precise period at which his sceptre was
to depart.
But, taking it according to its general acceptation,
it declares the calling of the Gentiles to the knowledge
of Christ-
['l'he Scriptures speak much upon this glorious subject.
Without noticing the innumerable passages that declare God's
intention to convert the Gentiles, we will colliine our attention
to two or three that speak of it almost in the very same terms
as those in the text. Isaiah, representing Christ as standing
for an ensign to the people, says, "To him shall the Gentiles
seek, and his rest shall be glorious i.'' There was a remarkable
prophecy to the same effect unwittingly uttered by Caiaphas
the high-priest. While he designed nothing more than to in-
stigate the Jews to destroy Jesus, God overruled his mind to
declare that Jesus should die for the whole world, and should
gather together in one the children of God that were scattered
abroadk. Our Lord himself also, foretelling the same glorious
event, said, " I, if I be lifted up, will draw all men unto me
1
."
Nor is only the mere circumstance of their conversion declared
in the text; the manner also of their coming to him is strongly
intimated. They " shall be a willing people in the day of
God's power," and as the prophet describes at large, shall fly
to him as a cloud, or as doves to their windowsm.J
This part of the prediction also has received, and
is df:ily receiving, its accomplishment-
[No sooner had our Lord given up the Ghost, than the
centurion, the first fruits of the Gentiles, was led to acknow-
ledge him as the Son of God. Presently, not Judea only, but
h 1 Chron. ix. 3.
John xii. 32.
i Isai. xi. 10.
m Isai. lx. 3-8.
xB
k John xi. 52.
:308 . GENESIS, XLIX. 10.
[60.
the whole Roman empire, was filled with those who were ga-
thered unto him. And, at this moment, "all who are taught
of God come unto hirn" as the one foundation of all their
hopes, and the only fountain of all their blessings. There is
a period still future, when this prophecy shall he fulfilled in
its utmost extent ; when " all kings shall how down before
him, and all nations shall serve him." Blessed period! may
" God hasten it in its time ! " may his " Gospel rlin and be
glorified,'' and " his glory fill the whole earth ! "]
Let us now ADDREss a few words,
1. To those who are yet dispersed, and at a distance
from the Lord-
[We need not here turn our eyes to Jews, but reflect
how many are there even in this Christian land, who have no
more fellowship with Jesus than if he had never come into the
world ! But what account will they give to him when they
shall stand at his tribunal in the last d y ~ Are not the words
of our text a direction, as well as a prophecy Are they not
equivalent to an express command ? Has not Christ himself
enforced this command by repeated invitations and promises,
" Look unto me, and be ye saved ;" " Come unto me, and ye
shall find rest unto your souls ? " Has he not even sworn that
all shall come to him, or perish for their neglect n? Why then
should we not all gather ourselves around him as in the days
of his flesh ? Why should not the blind, the lame, the leprous,
the possessed, come to him for deliverance ? Why should not
the poor trembling sinner press through the crowd, and "touch
the hem of his garment?" Surely none should find it in vain
to come uhto him; " Virtue should go forth from him to heal
them all." 0 let the prophecy then receive a fresh accom-
plishment this day; and may God so "draw us by his Spirit
that we may run after him," and abide with him for ever!]
2. Those who, through grace, have been gathered
to him-
[The sceptre is now passed into the hands of Jesus. He
is the true lion of the tribe of Judah
0
, to whom all power in
heaven and in earth has been committed. What then have ye
to fear, who are under his protection? Who shall ever pluck
you from his handsP? When, or to whom shall his sceptre
ever be transferred? His mediatorial king.dom will indeed be
put down, when there shall be no more occasion for itq. But
though he will cease to mediate between God and man, his
n Isai. xlv. 22-25.
0
Rev. v. 5. P John x. 28.
q 1 Cor. xv. 24. This relates to the peculiar mode of administer-
ing the affairs of his kingdom as our 111edia.tor.
61.] JOSEPI-1 A TYPE OF CHRIST. 300
sovereign dominion shall exist to all eternity "Thy throne
0 God, is for ever and ever; of thy there shall
no. end r:" Rejoice then, believers, in your Lord; "let the
of Zion be joyful in their king." Cherish his attrac-
tive Influences: gather around him yet daily and
h?urly: spread before him your every want: commune with
hrm on every occasion: consult him; listen to him; obey him:
cleave to him with full purpose of heart : so will he keep you
steadfast unto the end, and you to the richer fruition of
his presence in his kingdom above.]
r Isai. ix. 7. Dan. ii. 44. He b. i. 8,
LXI.
JOSEPH A TYPE OF CHRIST.
Gen. xlix. 29!-24. Joseph is a fruitful bongh, even a fruitful
bough by a well; whose branches run over the wall. The
archers have sorely grieved him, and shot at him, and hated
him. But his bow abode in strength, and the arms of his
hands were made strong by the hands of the mighty God of
J acob : from thence is the shepherd, the stone of Israel.
PECULIAR care is to be used in unfolding the
types, lest, by indulging our own imagination, we
bring the very truth of God itself into contempt.
Where the Scriptures themselves have marked the
typical reference, we may proceed without fear; but
when once they cease to guide us, we should not
venture one step but with fear and trembling. This
observation is peculiarly applicable to the subject
before us. It does not appear that J oseph is any-
where declared to be a type of Christ, notwithstand-
ing the circumstances wherein they resemble each
other are as numerous and remarkable, as in almost
any other instance whatever. We forbear therefore
to assert any thing on this subject with confidence;
while, in compliance with the opinion of the most
judicious commentators, and indeed with the almost
irresistible conviction of our own mind, we proceed
to trace the resemblance of Joseph to Christ, in
1
I. His distinguishing character-
Joseph is represented as "a fruitful bough"-
[Every tribe i.s distinguished by something; characteriRtic,
either of the patnarchs themselves, or of thell' descendants.
310 GENESIS, XLIX. 22-Q4.
[61.
The distinction assigned to Joseph, is that of peculiar fruit-
fulness: and to him it eminently belonged. All his brethren
indeed were honoured with being heads of distinct tribes: but
Joseph had both his sons chosen of God, and appointed to be
heads of separate tribes; and thus two tribes sprang from him,
while one tribe only sprang from any of his brethren.]
To our Lord also is a similar title frequently
ascribed-
[ Jesus was that "beautiful and glorious BRANCH," which
was in due time to spring from the stem of Jessea, the fruit
whereof was to fill the whole earth b. It was not one tribe
only, or two, that was to acknowledge him as their head,
but all the tribes ; yea, Gentiles as well as Jews, even all the
ends of the earth: his fruit was to shake like the woods of
Lebanon, and they, who should spring from him, were to be
numerous as the piles of grassc, the stars of heaven d, and the
sands upon the sea-shore e. And so abundantly has this pre-
diction been already verified, that we may say of this Branch
as the Psalmist did of that which typically represented it, "It
has taken deep root, and filled the land: the hills are covered
with the shadow of and the boughs thereof are like the
goodly cedars; it has sent forth its boughs unto the sea, and
its branches unto the riverf."]
But the resemblance will more fully appear, while
we consider,
11. His grievous sufferings-
J oseph was for many years very grievously afflicted-
[ He was eminently the beloved of his fatherg; and,
being utterly averse to sin he would reprove, and lay
beiore his father, the misconduct of his brethren h: he also,
unreservedly, communicated to them all the repeated intima-
tions, which he had had in dreams, respecting his future
exaltation above his whole familyi. For these reasons he was
envied, hated, and persecuted by his brethren k, And when
he came to them from his father, upon an errand of love, they
conspired against him to kill him
1
An opportunity offering
at the moment, they sold him into the hands of strangers for
twenty pieces of silver m. After that, he was accused of a crime
he utterly abhorred, and, without any one to plead his cause,
was cast into prison n, where, for a time at least, "he was laid
a Isai. iv. 2. and xi. 1.
d Gen.xv. 5.
g Gen. xxxvii. 3.
kG ..
en. xxxvn. 4, 11.
m Gen. xxxvii. 28.
b Isai. xxvii. 6. c Ps. lxxii. 16.
e Gen. xxii. 17. f Ps. lxxx. 9-11.
h Gen. xxxvii. 2. i Gen. xxxvii. 5 9 .
. 1 Gen. xxxvii. 18-20. '
n Gen. xxxix. 12-20
61.] JOSEPH A TYPE OF CHRIST.
.31'1
in irons," .and with heavy

so" sorely did the

archers gr1eve h1m, and shoot at him, and hate him."]
can we err in tracing here the sufferings of
our Lord 1
[Jesus was, infinitely above all others, the well-beloved
of his FatherP; and, while he faithfully reproved the sins ot
his brethren, declared to them his future exaltation and gloryq.
Filled with envy and wrath against hiin, they said, as it were
in malignant triumph, " This is the heir ; come, let us kill
him r ;" so cruelly " did they reward him evil for good, and
hatred for his loves." When he was come to them from his
Father with the most benevolent design, behold, one of his
own disciples sold him, and that to strangers too, for thirty
pieces of silvert. He was accused of blasphemy against God,
and of rebellion against his king; and, without any one
appearing to speak on his behalfu, was instantly condemned;
and thus, though " none could convince him of sin," " was
numbered with the transgressors." Could there have been
such a coincidence of circumstances between his lot and
Joseph's, at least is it probable there would have been, if it
had not been particularly ordained of God?]
- We may pursue the comparison yet further, in,
Ill. His unshaken constancy-
Josephwasmarvellouslyupheld under all his trials-
[Though he besought his brethren with cries and tears,
we read not of any reproachful language that he used: when
he entreated Pharaoh's butler to intercede for him, he did not
so much as mention either his brethren, who had sold him,
or his mistress, who had falsely accused him x : nor, while he
was enduring his hard lot, did he once murmur or repine at
the providence of God: through the whole of his trial he
possessed his soul in patience: nor, when he had it in his
power to revenge himself, did he render any thing but love
for hatred, and good for evil. The apparent unkindness of his
deportment, which he adopted for a time, was a violence done
to his own feelings, in order that he might discern the real
state of their minds, and reveal himself to them afterwards to
better effecV. When the proper season was arrived, he fully
evinced the tenderness of his heart, and the delight he took in
the exercise of mercy; and, so far from upbraiding his brethren,
he said all he could to extenuate their crime, and referred
o Ps. cv. 18. P Matt. iii. 17. q John vii. 7. and Matt. xxvi. 64.
r Matt. xxi. 38. s Ps. cix. 3-5. t Matt. xxvi. 15, 16.
u I sn-i.liii. 8. See Bp. Lowth's translation and note, and Ps.lxix. 20.
x Gen. xl. 14, 15. Y Gen. xlii. 7, 9, 12.
312 GENESIS, XLIX. BQ--524.
the whole event to the overruling providence of God z. Su
effectually were "his hands strengthened by the mighty God
of Jacob," that in no instance was he "overcome of evil, but
at all times overcame evil with good."]
Our blessed Lord also shone like him, only with
infinitely brighter lustre-
[Never did an word drop from the lips of
Jesus under all his persecutions: "When he was reviled, he
reviled not again ; when he suffered, threatened not ; but
committed himself to him that judgeth righteously a." "As a
sheep before her shearers is dumb, so opened he not his mouth b"
either in menaces, or complaints. His meekness was uniform,
his fortitude undaunted, his patience invincible. He sought
nothing but the good of those who were daily conspiring
against his life : he wept over them, when they resisted all his
overtures of mercy c: he even prayed for them, and apologized
for their crimes, when they were in the very act of putting
him to death d.: and, after his resurrection, commanded that
the offers of salvation through his blood be made first
to the very people who had so lately shed ite.]
There is yet one more feature of resemblance to
be noticed, in,
IV. His glorious advancement-
After all his trials J oseph was exalted to a throne-
[Through the good providence of God, Joseph was enabled
to interpret the dreams of Pharaoh, and was, on that account,
brought from the dungeon, and made, next to Pharaoh, thr
supreme governor of the Egyptian kingdom r : all were ordered
to bow the knee to Josephg; and all, who came for a supply
of corn, received this direction, Go to Joseph h. Thus did
God exalt him to be both " the shepherd and the stone of
Israel," that he might not only provide for Egypt and the
neighbouring kingdoms, but be an effectual support to all his
kindred, and preserve the lives of those very persons who had
sought his destruction.]
Can we reasonably doubt but that in this he was a
type of Jesus?
..
[Jesus was raised from the prison of the grave by the
effectual working of God's power: "he was highly exalted;
and had a name given him above every name, that at the
Gen. xlv. 5.
o Luke xix. 41.
fGen. xli. 14, 15, 41.
a 1 Pet. ii. 23.
d Luke xxiii. 34.
g Gen. xlh 43.
b I . l""" 7
sa1. m. .
e Luke xxiv. 47.
11
Gen. xli. 55.
61.] JOSEI'H A TYPE OF CHRIST. 313
of .every knee bowi:" "all power was com.
rmtted him m heaven and m earth; and all things were put
under hun, HE only excepted, who did put all things under
him
k" Wh
. atever we want for our souls, we must receive it
all out his fulness
1
: the direction' given to every living
creature 1s, Go to Jesus, Look to Jesus m. And how does he
exercise his power? Behold, he calls his sinful brethren from
a land of want and misery, and brings them to his own land
of peace and plenty. There he nourishes them with the bread
of life, and" reigns over the house of Jacob for ever and ever!'
Thus, as " the great Shepherd of the sheep," he both feeds
and rules his flock, while as " the foundation" and "corner-
stone " he supports and connects, confirms and dignifies, all
the " Israel " of God n. J
By way of IMPROVEMENT we observe,
1. The purposes of God, whatever may be done to
frustrate them, shall surely be accomplished-
[W e are amazed at the variety of incidents, that seerned
. to put the elevation of J oseph, and of Christ, alrnost beyond
the reach of Omnipotence itself. Yet God's purposes were
accomplished by the very means used to defeat them. Thus
shall it be with us also, if we confide in the w;ord of God.
Whatever means Satan, or the world, may use to " separate
us from God," they shall not prevail. "What God has pro-
mised, he is able also to perform." Let us therefore trust in
him ; for He will work, and who shall let it? He hath pur-
posed, and who shall disannul it? His counsel shall stand;
and he will do all his pleasure
0
J
2. God's dearest children must expect many trials
in their way to glory-
[Joseph, and Christ, endured much before their exalta-
tion. And we also " through much tribulation shall enter
into the kingdom." The number and weight of our trials are
no grounds of concluding ourselves to be objects of God's dis-
pleasure: they should rather, especially if they be sanctified
to us, be considered as tokens of his loveP. As the Captain of
our salvation was, so also must we be, made perfect through
sufferings q. Let us then "arm ourselves with the mind that
was in Christ." We shall surely have no reason to regret
the difficulties of the way, when we have attained the rest
prepared for us. J
i Phil. ii. 9-11. Ps.lxxii. 8, 9, 11. k 1 Cor. xv. 27. 1 John i. 16.
m Isai. xlv. 22. John vii. 37. n Heb. xiii. 20. 1 Pet. ii. 6.
o Isai. xliii. 13. and xiv. 27. and xlvi. 10. P Heb. xii. 6.
q Heb. ii. 10.
314
GENESIS, L. 15-17. [62.
3. We should not. labour to control events, but
study rather to accommodate ourselves to the cir-
cumstances in which God has placed us-
[How often might Joseph have escaped from the house of
Potiphar, or sent to his brethren the news of his exaltation in
Egypt ! But he left all in the hands of God, endeavouring
only to fulfil his duty, whether as a slave or a steward, whether
as a jailor or a prince. Thus did our Lord also, when he
could in ten thousand ways have changed the course of events.
Let us do likewise. Whatever be our circumstances or con-
dition in life, let us be more desirous of glorifying God under
them, than of contriving, by any means, to alter them. God's
time and manner of accomplishing his own ends will be found
infinitely better in the issue, than any we can deviser. Let us
then tarry his leisure, and leave ourselves wholly to his disposal,
and approve ourselves to him as faithful, and obedient children.]
r Isai. lv. 8, 9.
LXII.
JOSEPH's BRETHREN FULFILLING THE PROPHECY RESPECTING
.
THEM.
Gen. 1. 15-17. And when Joseph's brethren saw that their
father was dead, they said, Joseph will peradventure hate us,
and will certainl;y requite us all the evil which we did unto
him. And they sent a messenger unto Joseph, saying, Thy
father did command before he died, saying, So shalt ye say
unto Joseph , Forgive, I pray thee now, the trespass of thy
brethren, and their sin, for they did unto thee evil: and
now, we pray thee, forgive the trespass of the servants of the
God of thy father. And Josephweptwhen they spake unto him.
THE heart of man by nature is vindictive. It was
a just observation of Saul to David, " If a man find
his enemy, will he let him go well awaya?" Hence,
men have injured any person, they hate him,
because they think he must of necessity have become
their enemy: and, if they are within the reach of his
power, they fear him, because they conclude that he
will avail himself of any favourable opportunity to
revenge himself upon them. It was thus with Jo-
seJ?h's bre!hren. Their father being dead, and they
bemg entirely at the mercy of their brother whom
they had sold into Egypt, they that " he
3
1 Sam. xxiv. 19.
62.]

JOSEPH S BRETHREN FULFIL THE PROPHECY.
would r ~ q u i t them all the evil which they had for-
merly done unto him." It is probable that this ap-
prehension was strengthened by a recollection of what
their father J acob had suffered from the vindictive
spirit of Esau : " The days of mourning for my father
are at hand; then will I slay my brother J acob." Full
of fear, they sent to Joseph to implore his forgive-
ness: which, as will be seen, they readily obtained.
The points to which we would direct your attention
are,
I. The means they used to conciliate his favour-
These were certainly well adapted to the end pro-
posed.
1. They plead the dying request of their revered
father-
[What more cogent argument could be used with a pious
mind than this? The dying request of a friend is sacred: and
how much more of a parent, a parent of such consummate
piety as Jacob! A request too so reasonable in itself, and so
conducive to the welfare of his whole family! It is probable
indeed that the representation which they gave of their father's
request was not altogether correct. We cannot conceive that
Jacob should have entertained any suspicions about the sub-
sequent conduct of J oseph; or that, if he had, he would have
left a posthumous request to be made through his other chil-
dren, when he could have urged it himself with so much more
effect in his lifetime. The probability is, that he enjoined
them to act in a submissive spirit towards Joseph, and not by
any refractory conduct to bring upon themselves his displea-
sure. But, however this might be, the plea was very power-
ful, and could not fail of obtaining for them the favour they
implored. True indeed it is, that persons of a headstrong dis-
position frequently forget, and that at no distant period, the
dying advices of their parents--- but it was not probable
that Joseph should do so, after having so long evinced a dispo-
sition most contrary to that of which he was suspected.] ..
2. They unite with it their own most humble and.
earnest entreaties-
[However strong may be our propensity to revenge, the
entreaties of a penitent offender will disann us. It is scarcely
possible for a man to revenge himself on one who lies prostrate
at his feet. But there is a very peculiar delicacy in this
address which they make to Joseph: in speaking to him of
Jacob, they do not designate him as tlwir father, but as liis;
816 GENESIS, L. 15-17.
[62.
" Thy father did command." And when they speak to hi.m of
themselves, they do not designate themselves either as Jacob's
sons, or as Joseph's brethren, but as "the servants of the God
of thy father; " thus keeping out of view every thing which
might appear presumptuous, and calling to their aid Joseph's
love to his parent, and his duty to his God. If this was the
result of ingenuity, we admire it; but if of real humility, we
greatly applaud it: for there is a delicacy in humility, a beau-
tiful and lovely delicacy, which, though in words it amount to
little, as indicating the spirit by which a man is actuated, is
extremely valuable. The true point to be aimed at in asking
forgiveness is humility : to be open and ingenuous in our con-
fessions, to take shame to ourselves for what we have done
amiss, and to make all the reparation in our power, this is the
spirit we should cultivate; and it is pleasing to see these long-
obdurate men brought at last to a measure of this experience.]
Reserving for a while our further observations on
this part of our subject, we pass on to notice,
11. The effect produced on J oseph's mind-
Considering how long they had forborne to humble
themselves aright, he might well have upbraided them,
both with their former cruelty, and their subsequent
impenitence: or he might have imposed conditions
upon them, as Solomon afterwards did on Shimei: or
he might have pardoned them in kind and conde-
scending terms. But the way in which he expressed
his forgiveness was more eloquent and convincing than
any words which human ingenuity could ever have
devised: "J oseph wept when they spake unto him."
His weeping was from mixed emotions in his mind.
The human heart is susceptible of greatly diversified
impressions even at the same moment. The two
Marys, when they had ascertained beyond a doubt
the resurrection of their Lord, H departed from the
sepulchre with fear and great joyb." Thus in the
breast of J oseph, we apprehend, there was a mixture
both of grief and joy:
1. Of grief-
[It mu,st have been inexpressibly painful to him to have
such suspicions entertained respecting him, especially after he
h ~ for the space of seventeen years manifested such uniform
kindness towards them. A man possessed of a generous mind
b Matt. :xxviii. 8.
>62.]
,
JOSEPH S BRETHREN FuLFIL THE PROPHECY. 317
cannot endure that all the love he exercises should be construed
as. a mere hypocritical pretence, covering a rooted enmity that
will b r e a ~ fo:th as soon as an opportunity shall enable him to
marufest It With effect : yea, the more conscious a man feels of
his own integrity, the more deeply will he feel such unfounded
suspicions. If jealousy is painful to him who harbours it it is
no .less painful to him who. is undeservedly the object ~ f it.
This avowal therefore of their secret fears could not but inflict
a deep wound on his tender spirit.
At the same time it must be distressing to Joseph to see,
that, after all they had witnessed of piety in their father Jacob,
and all the reason they had to believe he was possessed of
the same divine principle, they should betray such ignorance
of religion, as to suppose, that, where the lowest degrees of it
existed, a vindictive spirit could be indulged. If indeed they
thought him a determined hypocrite, they might suppose him
capable of harbouring such resentment: but, if he had any
hope of forgiveness from God himself, he never could suffer
such feelings to rankle in his breast. Whilst therefore they
doubted the influence of true religion in him, they shewed,
that they were in a very great degree strangers to it them-
selves : and this discovery must have been painful to him, in
proportion to the love he bore them, and tp.e desire he felt for
their eternal welfare. Hence that expression of his, " Am I in
the place of God;" to whom exclusively " vengeance belongs,"
and whose prerogative, if I avenged myself, I should usurpc?]
2. Ofjoy- .
[Whilst they thus betrayed an ignorance of genuine reli-
gion, they gave by their voluntary humiliation some reason to
hope that the seeds of true piety were springing up in their
souls. And this hope doubtless filled him with holy joy. Say,
any of you, who have wept over an abandoned child, or the
impiety of a friend or brother, what joy has not sprung up in
your bosom when you have first seen the obdurate heart to
relent, and the tears of penitential sorrow to flow down, so as
to justify a hope that a work of grace was begun in the soul!
How have you secretly lifted up your heart to God in devout
aspirations, to entreat, that he would confirm the rising pur-
pose, and perfect in their souls the work he had begun!
Doubtless then, in such a pious mind as Joseph's, the very
first dawn of piety in his obdurate brethren could not but
cause the tear of love and gratitude to start from his eyes.
Another thought too, that could not fail of rushing into his
mind, and filling him with adoring gratitude to God, was, that
in this act of humiliation his brethren had voluntarily fulfilled
those dreams which they had before accomplished only from
c Rom. xii. 19. with Gen. I. 19.
818 GENESIS, L. 15-17.
[62.
necessity and constraint. To trace the ways of Providence,
and especially to see how mysteriously God has dealt with us,
and made all things to work together for our good, is one of
the sublimest enjoyments that we can experience on earth;
and I doubt not but that it will constitute in no small degree
the blessedness of heaven. Well therefore might Joseph now
weep for joy, more especially as the exaltation which all his
previous trials had led to, enabled him now to requite, not
evil for evil, as they feared, but good for evil, and to " over-
rome evil with good d,"]
From hence then we may LEARN,
. 1. To ask forgiveness of those whom we have
injured-
[This is a hard task to an unhumbled spirit: but it is in-
dispensably necessary: nor can any man be upright before
God, who will not submit to it. To approach the table of the
Lord without first endeavouring to conciliate our offended
brother is directly to oppose the command of God, who says,
"Leave there thy gift before the altar, and go thy way:" " Go
thy way: first be reconciled to thy brother, and then come and
offer thy gift e." Many will be the excuses which we shall be
ready to offer for our neglect of this duty;--- but the
command of God is plain and express; and a compliance with
it is indispensable, to prove that our penitence is sincere: nor
can we ever obtain forgiveness from God, if we are too proud
to solicit forgiveness from man.]
2. To forgive those who have injured us-
[This is a far easier duty than the other; because, whilst a
compliance with the other humbles us, the performance of this
elevates and exalts us. Is it asked, " How often shall I forgive
an offending brother? till seven times?" I answer, Yes, and
" till seventy times seven r." Nor is our forgiveness to be merely
negative, such as consists in a forbearance from retaliation: no;
it must be real, cordial, permanent: for in the parable of the
unforgiving servant who is represented as cast into prison till
he shall have paid the uttermost farthing, we are wan1ed, " So
also shall your heavenly Father do unto you, if ye from, your
hearts torgive not every one his brother their trespasses g." Let
not any one then say, ' I cannot forgive, or, Though I forgive,
I cannot forget :' for we must, in the mercy which we extend
towards man, resembl-e that which we ourselves hope to re-
ceive from God; and must " forgive our brother as completely
and cordially as God for Christ's sake hath forgiven ush,"]
d Rom. xii. 20, 21. . e Matt. v. 23, 24. r Matt. xviii. 21, 22
g Matt. xviii. 35. h Eph. iv. 32. _
EX 0 DU S.
LXIII.
'fHE BURNING BUSH.
Exod. iii. 2, 3. The angel of the Lord appeared unto him in
a flame of fire out of the midst of (t bush : and he looked, and,
behold, the bush burned with fire, and the bush was not con-
sumed. And Moses said, I will now turn aside and see this
great sight, why the bush is not burnt.
IF God have on some occasions revealed himself
to persons, when, like Saul, they have been in the
very act of committing the most heinous sins a, he
has more generally favoured them when they have
been occupied, like the shepherds, in their proper
callingb. Moses was keeping the flock of Jethro his
father-in-law, when God appeared to him in a burning
bush, and gave him a commission to deliver Israel
from their bondage in Egypt. By this extraordinary
appearance God not merely awakened the curiosity
of Moses, but conveyed to him some very important
instruction; to elucidate which we shall,
I. Shew what was intended by the burning bush-
It was intended to represent the state and con-
dition-
1. Of the Israelites in Egypt-
[They were cruelly oppressed, and every effort was made
to destroy them c. Nor had they in themselves any more
ability to withstand their enemies, than a thorny bush has to
resist the action of fire. Yet not only were they preserved
from destruction, but they even multiplied in proportion as
means were used to prevent their increase.]
2. Of the church of God in the world-
[The church, whose state was typified by that of Israel,
has at all times suffered by persecution, though it has enjoyed
a Acts ix. 4. b Luke ii. 8, 9.
c Exod. i. 9-22.
320
EXODUS, Ill. 2, 3.
[63.
some intervals of comparative rest. And, considering that all
the powers of the world have been confederate against it, we
may well be amazed that it has not been utterly consumed.
But it has endured the fiery trial to this hour, and still defies
the impotent attacks of all its adversaries.] .
3. Of every individual in the church-
[The declaration that "all who would live godly in Christ
Jesus should suffer persecution," has been verified in every
place and every age : " the third part are, and ever will be,
brought through the fire." And it is no less than a miracle,
that, when the believer has so many enemies, both without and
within, he does not" make shipwreck of faith and of a good
conscience." But the furnace, instead of destroying, purifies
and refines him ; and his very graces are perfected by the trials
that endanger their existenced.]
Having pointed out both the primary and more
remote signification of this phenomenon, we shall,
11. Account for the miracle which it exhibited-
Well might the sight of a bush burning, but not
consumed, excite the astonishment of Moses : but
his wonder would cease when he found that God was
in the bush.
The person here called "the angel of the Lord"
was Christ-
[The angel expressly called himself " The God of Abra-
ham, the God of Isaac, and the God of Jacob ;" which
sufficiently proves that he could not be a created angel, seeing
that it would be the most daring blasphemy in any creature
to assume that incommunicable title of Jehovah: yet it was
not God the Father: for St. Step hen, recording this history,
informs us, that " God sent Moses by the hand of the angel e :"
consequently the angel was God the Son, and not God the
Father. Indeed Christ, who is elsewhere called "The angel
of the covenant," was the person, who, in all the appearances
of God to man, assumed the human or angelic shape; thereby
preparing the world for the fuller manifestation of himself in
his incarnate state. And it is on this account that he is called
"The image of the invisible Godf."]
It was his presence with the Israelites that pre-
vented their destruction-
[He was in the bush, and therefore the bush was not con-
~ m m e d so he was in the midst of his oppressed people ; and
d Rom. v. 3-5.
e Acts vii. 30-35.
r Col. i. 15.
63.] THE BURNING BUSH. :J!el
therefore the Egyptians could not prevail against them. Christ
was among them before he gave them any symbol of his
presence; for it was he who rendered the assistance of the
midwives unnecessary, and emboldened them to withstand the
commands of Pharaoh. He was afterwards with them in the
pillar and the cloud, protecting them from the Egyptian hosts,
and stopping the progress of their enemies till they were over-
whelmed in the sea. When, for the punishment of their sins,
he refused to go with them, they were sure to be overpowered g_:
but whenever he returned in mercy to them, they prospered
and prevailed.]
It is that same presence that preserves the church
and every member of it-
[Christ has said, "Lo, I am with you alway, even to the
end of the world;" and hence it is that "the gates of hell
have never prevailed against the church;" yea, we are assured,
they never shall prevail. We are also told that " he dwelleth
in the hearts" of all his people h, and is " their life i ; " and
that, whereinsoever they live and act, it is not so much they,
as Christ in them k. It is by this consideration that he en-
courages them to " go through fire and water," persuaded that
no evil shall happen to them
1
And to his continued inter-
position and support they must ascribe their prese:rvation in
every danger, and their deliverance from every enemym.]
Let us now "turn aside and behold this great sight" (let
us turn from every worldly thought, and inspect
this wonderful appearance, not with curiosity, but
profoundest reverence) ; let us OBSERVE herein,
1. To what state God's most favoured people may
be reduced-
[Your afflictions may be heavy. But are any discouraged
by reason of their great trials ? Be it known that tribulation
is the way to the kingdom; and all, who arrive there, have
trodden the same path n. Nor need we be alarmed at any fire
that is kindled for us, since Christ will be with us in the midst
ofit
0
, and "bring us out ofit purified as gold."]
2. What they may expect at God's hands-
[In seasons of great trial we are tempted to. that
God has forsaken us : but he never was . more rmmediately
present with the youths, than when they cast
into the furnace ; nor did he ever feel more love to h1s own
g Numb. xiv. 42-45. Josh. vii. 4, 5.
i Col. iii. 4. k Gal. ii. 20.
m Ps. cxxiv. 1-5. n Acts xiv. 22. Rev. vii. 14.
VOL. I. Y
h Eph. ill. 17.
I Ps. xlvi. 5.
o Isai. xli. 10.
EXODUS, Ill. 12.
L64 ..
Son, than in the hour when he cried, "My God, my God,
why hast thou forsaken nie ? " Let us then learn to trust God,
and expect that, when we walk through the fire, we shall not
be burnedP.J
3. What in the midst of all their trials should be'
their chief concern-
[Moses in his valedictory address to the twelve tribes,
congratulates J oseph on " the good-will of Him who dwelt in
the bushq." And most truly are they blessed who are thus
interested in the divine favour. To them God is "a wall of
fire" for their protection r : but to others he is " a consuming
fire" for their destruction
8
Alas! alas! in what a fearful
state are they, who shall be " cast into the lake of fire and
brimstone," into "a fire that never shall be quenched," and in
which they shall continue unconsumed to all eternity! Oh!
" who can dwell with everlasting burnings t?" But, if we are
reconciled to him in the Son of his love, we have nothing to
fear: we have nothing to fear either in time or eternity: for,
however painful our state in this world may be, he will sup-
port us with his presence; and in the world to come, we shall
be for ever beyond the reach of harm, even in "his immediate
presence, where is the fulness of joy for evermore." Seek then
his favour; yea, seek it with your whole hearts - - -]
P Isai. xliii. 2.
s Heb. xii. 29.
q Deut. xxxiii. 16.
t Isai. xxxiii. 14.
LXIV.
r Zech. ii. 5.
GOD's PRESENCE WITH HIS PEOPLE.
Exod. iii. 12. And he said, Certainly I will be with thee.
THERE is nothing more amiable in the character
of a saint than true and genuine humility. Without
that virtue, all graces are defective, and all attain-
ments worthless in the sight of God. But it is no
uncommon thing to see other dispositions assuming
the garb of humility, and claiming an
which they do not possess. . The Prophet Jeremiah,
when called to the p:t:"ophetic office, it under
an idea;that.he a child, and unable to speak."
But God said to him, " Say- not, I am a child: for
thou shalt go to all that I shall send thee, and what-
soever I shall command thee thou shalt speak a .. " His
a Jer. i.
64.] ' GOD S PRESE!ol CE WITH HIS PEOPLE.
pretended insufficiency for the work w a ~ in reality
no other than a cover for his dread of the danger;
to which it would expose him : and therefore God,
in order to remove the impediment, replied, " Be not
afraid of their faces ; for I am with thee, to deliver
thee b." Thus Moses, when God said to him, " Come
. now, and I will send thee unto Pharaoh, that thou
mayest bring forth my people, the children of Israel,
out of Egypt ;" replied, " Who am I, that I should
go unto Pharaoh, and that I should bring forth the
children of Israel out of Egyptc?" This was specious
enough, and had the semblance of true humility ;
but jt was only a pretext, and a cover to his fears
and unbelief. He had, forty years before, exerted
himself with great vigour in behalf of that people,
and had even slain an Egyptian who was contending
with them : but they had thrust him from them,
saying, "Who made thee a ruler and a judge over
us?" and Pharaoh had sought his life, as forfeited
to the laws of the land. Now, therefore, he was
afraid that the people would shew the same disregard
of his efforts, and that his slaughter of the Egyptian
would be visited with the punishment which the laws
of the land denounced against him. This, indeed,
did not at first sight appear to be his real motive :
but his numerous refusals of the office delegated to
him, repeated as they were under a variety of pre-
texts, clearly discovered at last what was in his heart,
and justly excited the displeasure of God against
him d. But the very first answer of God should have
been quite sufficient to remove every apprehension.
God said to him, " Certainly I will be with thee :"
and, having that assurance, he should without hesi-
tation have gone forth to his destined labours.
Let us consider,
I. The extent o the promise-
As relating to him, it comprehended all that he
could wish-
[True, his work was arduous, and to unassisted man
b Jer. i. 8.
c Exod. iii. 10, 11.
y ~
d Exod. iv. 13, 14, 19.
324 EXODUS, Ill. 12. [64.
impracticable: but, if God was with him, what could he have
to fear? He woUld be guided by a wisdom that could not
err, and be aided by a power which could not be overcome.
With such an assurance, what had he to do with discourage-
ments? Could Pharaoh hurt him, whilst he was under such
protection; or the Israelites withstand his solicitations, when
enforced by such powerful energy on their minds? Every
difficulty should have vanished from his mind; and he should
have leaped for joy at the prospect of effecting so great and
good a work.]
But it relates to us also, and pledges God to an
equal extent in our behalf-
[A similar promise was given to Joshua, on an occasion
precisely similar e: and that is quoted by the Apostle Paul as
applicable to every true believer: " God hath said, I will never
leave thee, nor forsake thee : so that WE may boldly say, The
Lord is MY helper, and I will not fear what man shall do unto
me f.'' Here the very promise made to Moses, is renewed to
Joshua, and declared to belong to us also. Whatever difficulties,
therefore, we may have to encounter in the discharge of our
duty to God, we need not fear: his promised presence shall be
with us in our efforts, and his almighty power secure to us a
successful issue. J
The more minute consideration of the subject will
fall under the next head of my discourse, whilst I
endeavour to shew,
II. The encouragement it affords to us-
We may properly view it, in the first place, as
applicable to Ministers-
[Ministers have, if I may so speak, the very same office
delegated to them as was assigned to Moses: they are sent to
bring men out of spiritual thraldom, and to deliver them from
a bondage far more terrible than that of Egypt. The power
that opposes them is far stronger than that of Pharaoh; and
the unhappy captives are in love with their chains: they are
themselves as averse to leave their hard taskmaster, as he is
to lose their services. Were we to go in our own strength,
we should soon desert our post ; as Moses did, when, in re-
liance on his own arm, he prematurely proffered to the people
hts ]3ut :wJth the promise presence, a
prom1se specifically g:tven to us by our. D1vme Master for our
encouragementg, we go forth with confidence; and to every
:>bstacle that is in OUl' way, we say, "Who art thou 0 great
' '
e Josh. i . .5.
f Heb. xiii. 5, 6.
g Matt. xxviii. 18.
64.]
1
GODS PRESENCE WITH HIS. P,EOPLE.
.... !-- .. .,.
mountain? Before Zerubbabel thou shalt become a plainh."
We that the persons to whom we speak are as incapable
of hearmg our words, as dry bones scattered upon the face of
the do we not despond, or even doubt the efficacy of
our nnmstratwns for those to whom we are sent: and, in de-
pendence on this word, we hope and believe, that the word
which we speak shall prove "the power of God to the salva-
tion" of those who hear it. We are not unmindful of the ques-
tion put by the Apostle, " Who is sufficient for these things?"
but, if the rod of Moses wrought effectually in his hand for the
deliverance of Israel, we have no fear but that the word of God,
by whomsoever administered, shall be alike effectual for all the
ends for which it is sent. It is "the rod of God's strength;"
and not all the powers of darkness shall be able to withstand it.]
But it is also applicable to God's people generally
throughout the world-
[To this extent, as we have before observed, St. Paul
applies it: and every believer needs it for his suppOTt. Every
one is engaged in a great work, for which no finite power is
sufficient: every one, therefore, needs to be encouraged with
an assurance, that God will be with him in all his endeavours
to perform it, and will secure to him the desired success. . Be-
liever, hast thou much to do for God, even so much as thou
couldest have no hope of effecting without the arm of Omni-
potence exerted in thy behalf? Hear what God has said for
thine encouragement: " Fear thou not, for I am with thee ; be
not dismayed, for I am thy God: I will strengthen thee ; yea,
I will help thee; yea, I will uphold thee with the right hand of my
righteousness
1
.'' See here, how God, in every successive part of
these promises, accommodates himself to thy weakness and thy
fears. When he says, " I am with thee," a thought may per-
haps arise, that he will be with thee only to witness thy defeat:
he therefore adds, " I will be thy God." Does a sense of thy
weakness press upon thee? he further says, " I will strengthen
thee." Art thou still discouraged, because the work is left to
thee? he adds, " I will help thee." Art thou still dejected,
through an apprehension of thy failure at last? he takes the
whole responsibility on himself, and declares, for thy comfort, '' I
will altogether uphold thee with the right hand of my righteous-
ness." This may serve to shew (what we forbore to specify
under the former head) the extent to which this promise goes,
in relation to every thing which our necessities may require.
Again; Hast thou also much to suffer for God in thy Chris-
tian course? Doubtless thou must have some cross to bear,
else thou couldest not be conformed fully to thy Saviour's
Image. But, whether thy trials be more or less severe, the
h Zech. iv. 7. 1 Isai. xli. 10.

8f!6 EXODUS, Ill. I ~ [64.
promise in my text secures to thee an effectual help, and a
sure deliverance. For thus saith the Lord: " When thou
passest through the waters, I will be with thee; and through
the rivers, they shall not overflow thee: when thou walkest
through the fire, thou shalt not be burned ; neither shall the
flame kindle upon thee: for I am the Lord thy God, the Holy
One of Israel, thy Saviour k.'' Here again the extent of the
promise clearly appears, and its perfect sufficiency for every
trial to which t h o ~ canst be exposed.
. Is there yet a lurking apprehension that in the extremity of
death thy heart will fail? At this season, also, shall the pre-
sence of thy God afford thee effectual support : " Though I
walk through the valley of the shadow of death, I will fear no
evil ; for thou art with me; thy rod and thy staff they comfort
me
1
." Now, though the valley of this shadow of death may
comprehend the whole of the present life as beset with snares
and difficulties, yet it must include the closing scenes of life,
as well as those that have preceded it; and, consequently, when
our flesh and heart fail, we may be assured that " God will be
the strength of our heart, and our portion for everm."]
LEARN from hence-
1. To undertake nothing but in dependence on
God-
[When God vouchsafed his assistance to Israel, no man
could stand before them: but when they went up against the
Canaanites in dependence on an arm of flesh, they were put to
flight and slain n. So it will be with us, if we presume to
engage in any thing without first asking counsel, and implor-
ing help, from him. God is jealous of his own honour: and
if we place our reliance on any thing but him, we must expect
a curse, and not a blessing, on all our labours
0
.]
2. To shrink from nothing to which he calls us-
[If Moses was forbidden to shrink from the duties im-
posed on him, what shall we not willingly and confidently
undertake for God? We must not contemplate human means,
when the path of duty is clear; but must expect him to "per-
fect his own strength in our weakness." With him it is alike
" easy to save by many or by few:" nor need we doubt a
moment, but that "through Christ strengthening us we can do
all things." "If God be for us, who can be against us?"]
3. To despair of nothing which we undertake at
his command-
[W e may be in the path of duty, and yet find many dif-
kl' llii"2
88J, X , 3.
n Numb. xiv. 43-45.
1 Ps. xxiii. 4.
0
Jer. xvii. 5, 6.
m Ps. lxxiii. 26.
65.] SELF-EXISTENCE AND UIMUTABIL)TY OF GOD, -827
even as may appear utterly insuperable. Moses
h1mseU: was so discouraged by his want of success, that-
complamed of God as having disappointed an_d deceived him.
he at last : and the very difficwties which had
discouraged him served but the more to illustrate the power
and grace of God. So may we find it for a season : but we
should bear in mind, that his word, which he has pledged to
us, is immutable, and that his counsel shall stand, though earth
and hell should combine to defeat it. Let us then " cemmit
our every way to him;" and, with a holy confidence, advance,
" strong in the Lord, and in the power of his might."]
LXV.
THE SELF-EXISTENCE AND IMMUTABILITY OF GOD.
Exod. iii. 14. And God said unto Moses, I AM THAT I AM:
and He said, Thus shalt thou say unto the children of Israel,
I AM hath sent me unto you.
IT is of great importance that Ministers should be
considered as ambassadors of God. And that they
should deliver nothing which they cannot enforce
with, Thus saith the Lord. Without this, their word
can have but little weight. But ministrations thus
supported will produce the happiest effects. Moses
was commissioned to offer deliverance to the op-
pressed Israelites. But he rightly judged that they
would ask, from whence he had his authority. He
therefore inquired of God, what answer he should
return. And received from God the direction recorded
in the text.
To understand the words aright, we must consider,
I. The title God assumed-
The Deity had hitherto revealed himself to man
by the name of God Almighty. Though he had been
called J EHOV AH, he was not fully known by that
name, even to his most highly-favoured servants a.
He now was pleased to assume a title similar to that;
but, if possible, of still plainer import-
The name, I AM THAT I AM, represents him
to be,
I. Self-existent-
a Exod. vi. 3.
EXODUS, Ill. 14.
[65.
-[Creatures have only a derived, and therefore a dependent,
existence. They are now what they once were not, and may
again cease to be. But God from all eternity was precisely
what he now is. To him therefore this august title may be
properly applied. Nor are there wanting othersimilar descrip-
tions of him to confirm it b,]
2. Immutable-
[Every creature in earth and heaven is liable to change.
But " with God there is no. variableness, neither shadow of
turning." He himself claims immutability as his own peculiar
prerogative c. And in this view, the title assumed in the text
must ever belong to him.]
3. Incomprehensible-
[No words can convey, or imagination conceive, an ade-
quate idea of God d, Hence God does not endeavour to ex-
plain his nature to Moses. But, by declaring himself to be
what he is, intimates, that he is what can neither be compre-
hended nor expressed. His answer, in effect, was similar to
that which he afterwards gave to Manoahe.]
The title thus explained, it will be proper to
consider,
11. For what end he assumed it-
The Israelites were extremely debased by means
of their long bondage. It was necessary therefore
to prepare their minds for the intended deliverance-
[Though they groaned under their oppression, they were
too much reconciled to their yoke. They rather affected a
mitigation of trouble, than the attainment of liberty. Though
the promises made to their fathers were not wholly forgotten,
the accomplishment of them was not cordially desired.' Indeed,
they scarcely conceived it possible that their emancipation
should be effected. Hence it was necessary to stimulate their
desires, renew their hopes, and confirm their expectations, of
a better country.]
The title which God assumed was admirably
adapted to this end-
[If God was so incomprehensible a Being, he could easily
devise means of executing his own sovereign will and pleasure.
If he was the one self-existent, independent Creator of the
universe, all creatures must be wholly subject to his control.
And if he were absolutely immutable, he could not recede
b Ps. cii. 27. Rev. i. 4.
c Mal. iii. 6.
d Job xi. 7. 1 Tim. vi. 16.
e Judg. xiii. 17, 18.
65.] SELF-EXISTENCE AND IMMUTABILITY OF GOD.
the cov,enant entered into with their fathers. He there-
fore could not want either incJ.ination or power to deliver them.
Yea, He could not but deliver them for his own great name's.
sake. He be I AM, if his promised interposition
should be either Withheld or defeated. Thus the declaration
of his must inspire them with confidence, and induce
them willingly to put themselves under the direction of Moses.]
INFER,
1. What a solemn attention does the Gospel de-
mand!
[The Gospel is a message of mercy to those who are in
bondage to sin. And they who preach it are ambassadors from
the great I AM. Jesus, who sends them forth, assumes to
himself this very titlef. To the same effect also his character
is drawn in the Epistle to the Hebrewsg. He has commis-
sioned his servants to go forth into all the world h; and pro-
mised (as God did to Moses) to be always with them i. Shall
we then make light of the mercy which He offers to us ; or
doubt his power and willingness to fulfil his promises? Shall
we thrust away his servants, saying, Why dost thou interfere
with usk? Let us remember who it is that speaks to us in
the Gospel
1
Every faithful Minister may say, I AM hath
sent me unto you. Nor, though miracles have ceased, shall
signs be wanting to confirm the word: the deaf shall hear,
the blind see, the lame walk, the lepers be cleansed. And
blessed is he whosoever shall not be offended at the Redeemer's
voicem.] '
2. What encouragement is here afforded to those
who are groaning under spiritual bondage !
[God brought out his people safely, notwithstanding all
their difficulties; and in due tinie put them into possession
of the promised land. Shall the spiritual redemption offered
by him be less effectual ? Are not his power and faithfulness
the same as in former agesn? Will he not remove our ob-
stacles, supply our wants, and destroy our enemies? Surely
there are none so weak but they shall be made to triumph
0

Nor shall the Prince of Darkness oppose with more success
than PharaohP, Behold, then, I AM hath sent me to proclaim
these glad tidings. Let all arise, and cast off their yoke, and
burst their bands asunder. Let not unbelief represent the
obstacles as insurmountable; nor fear induce you to_ comply
f John vili. 58.
i Matt. xxviii. 20.
m Matt. xi. 5, 6.
P Rom. xvi. 20.
g Heb. xiii. 8.
k Acts vii. 27.
n Isai. lix. 1.
h Markxvi. 15.
1 Luke x. 16.
o Isai. xlix. 24, 25.
380 EXODUS, IV. 10-14.
L66.
with the imperious dictates of the world q. Behold! the Pillar
and the Cloud are ready to conduct your path. The great
I AM is for you : who then can be against you? Go forth ;
and universal nature shall applaud your steps r.]
q Pharaoh, after many successive plagues, agreed first that they
should sacrifice to God in the land, but not in the wilderness; then
that they should go into the wilderness, but not far; then that the
men should go, but without the women or children; then that the women
and children, but not the flocks. Exod. viii. 25, 28. and x. 11, 24.
Thus the world would prescribe limits to the service we shall pay
to God. r Isai. lv. 12.
LXVI.
MOSES DECLINING THE COMMISSION GIVEN HIM.
Exod. iv. 10-14. And Moses said unto the Lord, 0 my Lord,
I mn not eloquent, neither heretofore, nor since thou hast
spoken unto thy servant: but I am slow of speech, and of a
slow tongue. And the Lord said unto him, Who hath made
man's moutlb? or who maketh the dumb, or deaf, or the
seeing, or the blind? have not I the Lord ? Now therefore
go; and I will be with thy mouth, and teach thee what thou
shalt say. And he said, 0 my Lord, send, I pray thee, by
the hand of him whom thou. wilt send. And the anger of the
Lord was kindled against Moses.
THAT iniquity should prevail among the blind and
ignorant, is no more than might reasonably be ex-
pected : but when we behold it in the most eminent
saints, we are ready to exclaim, "Lord, what is man,
that thou art mindful of him, and the son of man,
that thou so regardest him ?" It should seem indeed
that God has determined to stain the pride of human
glory, by recording the faults of his most favoured
serva,.nts. It is remarkable that those who are most
noted in Scripture for their piety, not only fell, but
manifested their weakness in those very graces for
which they were most distinguished. Abraham yielded
to unbelief, Job to impatience, Moses to anger, Peter
to fear. The circumst-ances here related concerning
Moses, clearly shew, not only what Moses was, but
what human nature ~ when put to the trial. The fol-
lowing ?bservations therefore, while they elucidate the
text, will lead us to behold our own faces as in a glass.
66.]
I.
MOSES DECLINING GOD's COMMISSION. 8$;1:
There is in man a backwardness to engage . in
God's service-
. [Who this Moses, in some respects the most
pwus ofmankmd. What was the service to which he was calledt.
most. honourable and could possibly be
him.--:-:- With a P.ertinaCity truly surprising,
he persisted m declining It, and desrred that any one might be
employed in it rather than hea.
We, it is true, are called to no such service. But is there no
work committed to us Has not God appeared to us in his
word, and commanded us to devote ourselves to his service ?
Has not the Saviour bidden us to " deny ourselves, and take
up our cross daily, and follow him?" And have we not sheW11
an utter aversion to obey his call? Glorious as his service is,
have we not declined it; and, like Moses, been more studious
of our own ease than either of God's honour or the benefit of
our fellow-creatures? Because we have foreseen difficulties,
we have been unwilling to embark in the cause of God and of
our own souls; when we ought rather to have gloried in
enduring hardships for God, and closed with the proposal at
once, saying, " Here am I, Lord ; send me b.''] .
II. W are prone to cloke this backwardness with
vam excuses-
[Moses would not in plain terms refuse to obey his God;
but he tried by every method to excuse himself from under-
taking the office assigned him. He first pretends to decline
through modesty c: and we might have given him credit for
real humility, if his subsequent refusals had not shewn that
he was actuated by a far different principle. When God has
obviated all objections arising from his unworthiness, then, in
direct opposition to God's promise, he objects, that the people
will not believe his messaged. To remove all apprehensions
on this ground, God works three miracles before him, and
commissions him to perform the same in the sight of Pharaoh
and the people of Israel e. Still averse to engage in this work,
he pleads his want of eloquence, and his consequent unfitness
for such an undertakingf. To obviate this, God asks him,
""Who made man's mouth;" and whether He, who had given
hinl the faculty of speech, was not able to give effect to his
endeavours ? Yea, he promises to " be with him, and to teach
him what he shall say.'' And does not all this overcome his
reluctance ? No : he still declines the service, and begs that
God would employ any other person rather than himself.
Now we say that these were vain excuses: .for the real
a ver. 13. b Isai. vi. 8. c Exod. 'iii. 11.
d Comp. Exod. iii. 18. with iv. 1. e ver. 2-9. f The text.
882 EXODUS, IV. 10-14.
[66.
principles by which he . was actuated, were unbelief and
cowardice. He had failed in this attempt forty years before,
when he had run unsent, and acted in his own strength, and
striven for the victory with no other than carnal weapons ; and
now he is apprehensive of another failure, when expressly
sent, and furnished with a wonder-working rod, and assured
of success by .a God of almighty power and unimpeachable
veracity. Moreover, as on the former occasion Pharaoh sought
his life, he is afraid to put himself within his reach, lest he
should execute his threats upon himg.
And what are the pleas whereby we attempt to justify or
extenuate our neglect of God? Have they any solidity? yea,
have they any foundation in truth? Are they not mere
excuses ? and is not an aversion to the service to which we are
called, the true reason of our declining to engage in it? We
will not say in plain words, ' I hate God; I hate religion ; I
am determined never to follow the Saviour's steps:' but we
pretend that this is not a convenient season, or that the work
to which we are called is impracticable. Yes ; if we will only
suffer our own consciences to speak, they will tell us that our
pleas are mere excuses, and that, in fact, we are hypocrites,
and dissemblers with God.]
Ill. However satisfactory our excuses may appear to
ourselves, they will only bring upon us the divine
displeasure-
[Possibly Moses was unable to discern the true workings
of his own heart : but did not God spy them out? and was not
God's anger kindled against him? How God manifested his
anger, we know not: it is sufficient to know God's "judgment
was according to truth."
Who then are we, that we should think to impose upon God,
or to hide fromhim the motives by which we are actuated?
Has he not cautioned us sufficiently against such fatal mistakes,
saying, " Be not deceived; God is not mocked: whatsoever a
man soweth, that shall he also reap ? " Has he not warned
us, that we shall certainly incur his displeasure, if we suffer
any thing to keep us back from his service? He has. men-
tioned the excuses made by those whom he invited to his feast:
one had bought a piece of ground ; and another a yoke of oxen
which he wanted to see ; another had married a wife, and
therefore could not. come. Now these were as weighty excuses
for npt going to an entertainment, as any that you can urge
for not serving your God : and yet he declared that none of
them.' should ever taste of his supper h. If this was the doom
of those who were invited ?ut once, do you think that you
r ver. 19.
h Luke xiv. 18-24.
66.] MOSES DECLINING GOD'S COMMISSION &33
down at his supper, who have rejected ten thousand
_you may excuse Y?lll' supineness by saying,
There 1s a lion m the way; there Is a lion in the streets "
but he will say, "Thou wicked and slothful servant!"
the unprofitable servant into outer darkness." The spies
thought they had reason enough for postponing the invasion
of the promised land: but they were all excluded from it; as
were all others who yielded to their pernicious counsels.] .
ADVICE-
I. Beware of self-deception-
[The heart is deceitful above all things: and we a
subtle adversary, who will not fail to help forward the most fatal
delusions. We see how others are biassed, and how empty the
pleas are by which they often justify their conduct. Let us
see in them an image of ourselves; and learn to suspect the
treachery of our own hearts. Let us remember that we cannot
deceive our God; and that the time is coming when we shall
be judged, not by our professions, but by our practice.]
2. Learn what are the duties to which you are
called-
[With to particular steps in life, it may be ex-
tremely difficult to judgei: but about a life ofdevotedness to
God there can be no doubt. Endeavour then to ascertain what
the Scriptures require of you; and set yourselves instantly to
fulfil it. Do not invent excuses to shift off your duty; but
look up to God to direct you in his way, and to strengthen
you for the performance of all his will.]
3. Yield not to any discouragements in the way of
duty-
[It is not to be expf:)cted that you should meet with no
difficulties. You must doubtless have conflicts, and many of
them severe: but " greater is He that is in you than he that is
in the world." You may not improperly, in a view of your
own weakness, say, "Who is sufficient for these things?" but
you must never forget who has said, " My grace is sufficient
for you." Go on then, expecting assuredly that" your strength
shall be according to your day of trial;" that the weaker you
are in yourselves, the more shall "Jehovah's strength be mag-
nified in your weakness;" and that " you shall at last be more
than conquerors through Him that loved you."].
t For instance, whether one should go to such or such a station;
whether one should undertake the 6ffi.ce of a Missionary, &c.
834
EXODUS, V. 2.
[67.
LXVII.
PHARAOH'S IMPIETY,
Exod. v. 2. And Pharaoh said, Who is the Lord, tltat I should
obey his voice, to let Israel go? I know not the Lo'rd, neither
will I let Israel go.
MANY of the characters in the Old Testament are
" set forth to us as examples;" and their history is
recorded " for our admonition, upon whom the ends
of the world are come a." Amongst these, Pharaoh
holds a very conspicuous place. When he persisted
in his rebellion against God, Moses was inspired to
declare to him what a monument of God's indigna-
tion he should be made to all future generations, and
that God had raised him up to his exalted station for
that express purpose. Not that God had infused any
evil disposition into his mind; but by investing him
with regal authority, and continuing him in the exer-
cise of that authority notwithstanding his impious
abuse of it, he enabled Pharaoh to display more
conspicuously Jhe wickedness of his heart, and to
involve himself and his whole kingdomin more awful
judgments than he could have done if he had moved
in the situation of a private man. St. Paul quotes
this declaration, in order to shew, that God disposes
of men according to his sovereign will and pleasure,
either converting them unto himself, or permitting
them to proceed in their wickedness, in such a way
as shall ultimately conduce most to the honour of his
own name, and to the accomplishment of his own
eternal purposes b. In this view, the passage before
us is commended to us, as of singular importance.
It shews us, not only what Pharaoh was, but what
human nature itself is, if left to manifest its disposi-
tions without restraint. I shall take occasion from
it, therefore, to shew,
I. The impiety of Pharaoh-
. I will bring it before you in a brief but compre-
hensive way. Mark, ,
a 1 Cor. x. 6, 11. b Compare Exod. ix. 16. with Rom. ix. 15-18.
67.] PHARAOll'S IMPIETY.
1. Its source-
[It arose from pride and ignorance. Because there was no
man of eminence than himself on earth, this unhappy
monarch rmagmed that there was none above him even in
Poor w?rm! with his own importance,
whilst the plagues inflicted on him shewed how impotent he
was to repel the assaults of the meanest insects. What
ferable arrogance was there in that question, " Who is the
Lord, that I should obey his voice?" And what horrible
impiety in that declaration, " I know not the Lord; neither
will I let Israel go! " True, thou son of Belial, thou hast un-
wittingly assigned the real cause of thine obstinacy: " I know
not the Lord c." As St. Paul says of the Jews, "Had they
known, they would not have crucified the Lord of gloryd," so
say I to thee: Hadst thou known what a great and holy Being
thou wast resisting, thou wouldst not have dared to withstand
him thus. No: thou wouldst have bowed before him, and
submitted instantly to his commands. Thy profaneness was
proof enough of thine ignorance.]
2. Its operation-,
[His obstinacy was irreclaimable, whether by judgments or
by mercies. Nine successive plagues, and the removal of them
all at thy request, were insufficient to subdue the pride and
haughtiness of thy spirit. Not even the tenth, the greatest
and heaviest of them all, prevailed on thee to desist from
fighting against God. Thy relentings were only momentary :
thy hardness returned the very instant thou wast out of the
furnace: thine own consent thou didst recall; and follow with
murderous rage those thou hadst permitted to go forth from
thy land. How blinded wast thou by the wickedness of thine
own heart! Thou wast alike insensible to the evil and the
danger of thy ways. And in this thou hast shewn what is, in
every place and in every age, the sad effect of sin.]
3. Its issue-
[Whither did it lead this devoted monarch, but to shame
and ruin? Thou saidst, "Neither will I let Israel go." But
when that Jehovah whom thou defiedst put forth his hand
against thee, thou didst thrust them forth from thy land : and
so anxious were thy whole people to get rid of them, that they
loaded them with all their most valuable jewels, and with every
thing that could be desired. to speed their way.
But when they seemed to be entangled in the land, and 8;ll
opportunity was afforded thee, as thou thoughtest, for
destruction thou couldst not forbear : thou wouldst seize
the and summon all thine hosts, and execute l,lpon
c 1 Sam. ii. 12.
d 1 Cor. ii. 8.
336
EXODUS, V. ~
[67.
them thy vengeance to the uttermost. Thou sawest the sea
opening for them a way: but hadst thou yet to learn that God
would put a difference between the Israelites and Egyptians?
Presumptuous wretch! thou wouldst follow them even through
the sea itself, and lead on in passion thine infatuated hosts. I
see thee enter within the watery walls which Omnipotence had
raised : but there thou hastenest to thy destruction. Now
escape from the snare into which thine impiety has led thee.
Thou canst not: thy chariot wheels are broken; and too late
dost thou :find that J ehovah fights for Israel. Of all that
followed this infuriated monarch, not one escaped; the sea
came upon them, and overwhelmed them all; not so much as one
was left, to report to Egypt the calamity they had sustained.]
But, not to dwell any longer on the impiety of
Pharaoh, I shall proceed to that which is of more
immediate interest to ourselves; namely, to shew,
11. To what an extent a similar spirit prevails
amongst us-
To you the messages of heaven are sent-
[W e, Brethren, are ambassadors of God to you, and in
his sacred name do we bring you the counsels which we offer;
and every word that is so delivered, in accordance with his
mind and will, must be received, " not as the word of man,
but as ~ h e word of God himself." To every different class
of hearers have. we a message suited to their state. We call
upon the licentious to forsake their evil ways ; the worldling
to seek for better things than this world can give ; the formal
and self-righteous to renounce their self-dependence, and to
make the Lord Jesus Christ the ground of all their hopes.]
But who amongst you can be prevailed upon to
obey the word?
[The same spirit by which Pharaoh was actuated, per-
vades the great mass of mankind; every one displaying it in a
way suited to his own particular state. Some will openly say,
with Pharaoh, " Who is the Lord, that I should obey his
voice?" Others, who would not altogether express themselves
in such impious terms, will yet in effect maintain the same lan-
guage, and practically follow the same ungodly course. The
inspired writers give this precise view of the ungodly world.
Job speaks of them, as saying to God in his day, "Depart
from us ; for we desire not the knowledge of thy ways. What
is the Almighty, that we should serve him? and what profit
should we have, if we pray unto him e ?" David gives a similar
representation of them in his day : " They have said, With
e Job xxi. 14, 15.
67.] PH.<\RAOH'S IMPIETY.
our tongues shall we prevail: our lips are our own: who. is
Lord over usf?'' The Prophet Jeremiah gives exactly the
same character of those in his age : all classes of the com-
munity said to his very face, in answer to the messages he
delivered to them from the Lord, " As for the word that thou
hast spoken unto us in the name of the Lord, we will not
heru:ken unto thee : but we will certainly do whatsoever thlng
goeth forth out of our own mouth, or cometh into our own
heartsg." Now from these testimonies it is evident that I am
, not putting an undue construction on the words of Pharaoh,
or pressing them too far, when I represent them as character-
izing the spirit of the present day. It is clear that men do at
this day " reject the word of the Lord," and " cast it behind
them," and, in effect, say as he did, "Who is the Lord, that I
should obey his voice?" It is obvious, too, that they do this
in the midst of all the judgments and mercies with which God
is pleased to visit them. There may be in many an occasional
relenting, or purpose to amend: but all endeavour to lower
the commands of God to the standard that is agreeable to
their own minds; nor do any, except those who have been
savingly converted to God, through Christ, ever surrender up
themselves to God, or yield an unreserved obedience to ills
commands.] _
And in what must your disobedience issue?
[Ask of persons in their career of sin, and they will tell
you that they have nothing to fear. The confidence of Pha-
raoh and all his host exactly represents their state. Behold
that whole army : onward they go, in prosecution of their
bloody purpose : but little do they think how soon they will
rue their folly, and how inetrievable will their ruin be in the
space of a few moments. See them pressing forward: how
little do they apprehend the fate that awaits them ! So be-
hold the various classes of ungodly men : how little do they
dream of the destruction to which they are hastening! Wait
but a few short moments, and they will all sink into everlasting
perdition. But will not their confidence deliver them? No:
the greater their confidence, the more certain is their ruin.
But surely we may hope that their numbers will be some
protection? No: of the whole Egyptian army, not one soul
escaped: nor, if the unconverted world were a million times
more numerous than they are, should one single soul escape
the wrath of God. They are willingly and determinately
treasuring up wrath to themselves against the day of wrath :
and at the appointed it shall come upon to the
uttermost. Then they Will know who that Lord Is, whom
f Ps. xii. 4. 1; Jer. xliv. 16, 17. with xxiii. 17.
VOL. I.
z
EXODUS, V. Q.
[67.
now they so despise : and they shall find, to their coHt, that
" those who walk in pride he is able to abase h.'']
SEE then, from hence,
1. How great is the folly of ungodly men!
[Were a child to contend in battle with a man, who would
not upbraid him for his folly and presumption in entering
into so unequal a contest? But what shall we say of those
who set themselves in array against the Majesty of heaven?
Truly, a contest of briers and thorns against a devouring fire
would not be more absurd. And. this is the very comparison
which is made by God himself: "Who would set briers and
thorns against me in battle ? I would go through them, and
burn them up togetheri.'' I pray you, Brethren, remember
against whom it is that you fight. It is against Him, who by
a word spake the mriverse into existence, and by a word could
reduce it in ail instant to absolute nonentity. Look at the
fallen angels, and see the consequence of rebelling against God!
Look at the antediluvian world, and say, whether it be not an
evil and bitter thing to sin against him, and to provoke his
displeasure. Were it possible for you to withstand his poweT
or to elude his search, you might have some excuse for casting
off his light and easy yoke: but indeed you must, ere long, be
summoned to his tribunal, and receive . at his hands a doom
which can never be reversed. And " will ye be strong in the
day that he shall deal with you, or will ye thunder with a
voice like his?" I pray you, lay down the weapons of your
rebellion without delay, and implore mercy at the Saviour's
hands, whilst yet " the day of salvation lasts, and the accepted
time is continued to you.'']
2. How greatly are they to be pitied!
(See how secure they are in their own apprehensions, and
how confidently they expect a successful termination of their
conflicts! Unhappy men! Methinks I see you in the agonies
of death, and behold you at the instant of your entrance into
the presence of your God. Oh! could we but conceive your
terrors, and hear your cries, and witness your unavailing lamen-
tations, how should we pity you! Could we further behold
the triumphant exultations of that cruel fiend, who was once
you.r tempter, and will then be your tormentor to all eternity,
how should we weep over you! And lastly, if we could behold
you suffering the vengeance of eternal fire, hntler the wrath of
Almighty God, methinks it would be too much for us to
eildl'l.re : the very sight would overwhelm us, even though we
'had no fears for ourselves. Verily, it was with good reason that
h Dan. iv. 87.
1
Isai. xxvii. 4.
68.] OPPOSITION MADE TO RELIGION.
839
the Saviour wept over the devoted city of Jerusalem: and we
would that " our eyes also were a fountain of tears, to run
down day and night" on account of your present obduracy, and
on account of the miseries that await you in the eternal world'!]
3. How desirable is the of God"' as
revealed in the Gospel!
[Never was there one who sought the face of God in
vam. No: however long ye may have rebelled against God,
there is mercy for you, if you turn to him with your whole
hearts. Think how p1any of those who crucified the Lord of
glory obtained mercy at his hands: and so shall you also, 'if you
will humble yourselves before him, and seek for mercy through
his atoning blood. "Not so much as one of you shouldperish,
if you would but go to him." No truly, "there is no condem-
nation to them that are in Christ Jesus." " All that believe
in him shall be justified from all things." "Acquaint, then,
yourselves with G9d, and be at peace." Seek " that know-
ledge of him which is life eternal." And know,. that, whilst
" they who know him not, and obey not his Gospel, shall be
banished from the presence of his glory," hi$ believing and
obedient servants shall both serve him, and be served by him,
in his kingdom and glory, for ever and ever.]
LXVIII.
THE OPPOSITION THAT IS MADE TO RELIGION.
Exod. v. 17, 18. But he said, Ye are idle, ye are idle, .there-
fore ye say, Let us 90 and do sacrifice to the Lord. Go
therefore now and work.
MAN prides himself upon his reason .: but let bjm
be under the influence of passion or interest) and
nothing can be found more unreasonable : his eyes
are blinded, his heart is hardened, his conscience is
seared, and his actions are nearer to those of a
maniac, than of a rational being. Nor is his madness
ever carried to a greater extent, than when religion
is concerned. Look at the persecutors of God's
people, from Cain to this present moment : what have
they been, but agents of the devil, fighting against
God, and murdering their fellow-creatures with insa-
cruelty ? A just specimen of their conduct we
have in the history before us. Moses and Aaron
were sent of God, to require that the Hebrew nation,
who were then in Egypt, should go and offer sacrifices

340 EXODUS, V. 17, 18.
[68.
to him in the wilderness; where they might serve him
without any fear of offending, or of being interrupted
by, the people amongst whom they dwelt. Pharaoh
not only refused his permission, but proudly defied
J ehovah, and ordered immediately that such burthens
should be laid upon the people as it was impossible
for them to bear. On their complaining to him of
the oppression which they suffered, and of the un-
merited punishment that was inflicted on them, he
relaxed nothing of his unrighteous decree, but exulted
in their miseries, and dismissed them with invectives:
" Ye are idle, ye are idle," &c.
In discoursing on these words, it will be profitable
to us to consider,
I. What is that sacrifice which God. requires at our
hands-
We, as well as the Hebrews, are called to sacrifice
unto our God.
But is it our flocks and our herds that he requires?
No a: this is the message which he has sent us ;
"My son, give me thy heart b." The sacrifice that he
demands, is,
1. Ari humble heart-
[Every child of man must, at his peril, present this to
God- --And every one that presents it to him, shall
certainly be accepted c ---]
2. A believing heart-
[" Without faith it is impossible to please Godd." It is
faith that renders every other offering pleasing and acceptable
to him e. This he considers as a sacrifice--- It was not
sufficient, that penitents under the law confessed their sins, or
that they brought their sin-offering to be presented by the
priest : they must lay their hands upon the head of their
offering, and thereby profess their faith in that atonement,
which in due time was to be made for the sins of the whole
world r. In like manner we also must not only " acknowledge
a Ps. I. 8-15. and li. 16. b Prov. xxiii. 26. c Ps. li. 17.
d Heb. xi. 6. e Heb. xi. 4.
f Phil. ii. 17. The lamb that was offered every morning and
evening, was to have a meat-offering of fine flour mingled with oil,
and a drink-offering of wine poured upon it: and all was to be con-
sumed together : Exod. xxix. 40. St. Paul, referring to this, calls
68.] OPPOSITION MADE TO RELIGION. 341
.... '
our iniquity," but must by faith transfer it to the sacred head
of Jesus, who atoned for it on the cross, and through whom
alone we can ever find acceptance with God g.)
3. A thankful heart-
_[This is a tribute most justly due to Him, who has loaded
us With so many benefits, but, above all, has redeemed us by
the blood of his only-begotten Son. The command given us
is, "Rejoice evermore;" "ltejoice in the Lord alway, and
again I say, rejoice." This is a sacrifice peculiarly pleasing to
God h---and "the very stones will cry out against us,"
if we should refuse to offer iti.] -
4. An obedient heart-
[This is the crown of all. It is the end of all. For this
we repent ; for this we believe ; for this we give thanks to
God: all without this were only a solemn mockery. It is in
order to this that God has vouchsafed to us so many mercies k
--- And we may be well assured, that every act of obe-
dience, however small, if only it proceed from an humble,
believing, and thankful heart, shall be accepted of him
1
.]
Reasonable as such a sacrifice is, we are shocked
to see,
11. In what light it is regarded by an ungodly world-
Did Pharaoh contemptuously resist the divine
mandate ; did he treat the request of the
as a pretext for idleness ; and did he make it an
occasion for the most cruel oppression 1 Here we
may see a true picture of the world at this day : it is
precisely thus that religion is now opposed;
1. With contempt-
[Pharaoh regarded the proposal of Moses as unworthy of
notice. He saw no necessity for either himself or others to
obey the commands of God; nor did he believe that any evil
consequences would ensue from clisobecliencem. And how are
the requisitions, which are now made to us in Jehovah's name,
attended to amongst us ? Is not this the universal cry; ' There
is no need of so much religion ; we shall do very well without
their faith the ; sa.Ys, that he should rejoice in offering
(in pouring out as a lzbatzon) h1s own blood, to be presented to God
together with it.
g John i. 29. h He b. xiii. 15. Ps. cvii. 22. and ex vi. 17.
i Luke xix. 40. k Rom. xii. 1. 1 Heb. xiii. 16.
m ver. 3, 9. He calls the menaces with which God's command
was enforced, "vain words."

EXODUS, V. 17, 18.
[68.
it; we have nothing to fear, though we live in the neglect of
it?' Yes : all our exhortations to serve God with your whole
hearts are, by many, considered in no better view than as weak,
though well-intentioned, effusions of a heated imagination.]
2. With calumny-
[Men who choose not to obey the calls of God will always
revile those who do. They will impute their zeal to hypocrisy,
or idleness, or conceit, and vanity. They will presume to judge
the motives of religious people
1
with as much confidence as if
they could see the heart. Pharaoh had certainly no reason to
ascribe to idleness the request that had been made to him : yet
with a malignant triumph he professes to have seen through
their motives, which he was determined to counteract. So, at
this time, the enemies of true religion will represent the pro-
fessors of it as heretical and seditious, and the Ministers of it
as people that "turn the world upside down."]
3. With oppression-
[It is happy for us that all possess not the power of Pha-
raoh; and that the law has affixed bounds to the tyranny of
man. Were it not so, we should still see, that the natural
enmity of man against his God is as fierce as ever. Civilization
has altered our habits, but made no change at all in our hearts.
Husbands, parents, masters, in mimberless instances, obstruct
the progress of religion in the hearts of those over whom they
have influence; either requiring services that shall interfere with
their religious duties, or laying snares to divert their attention
from them. And when complaint is made by their injured de-
pendents, they will shew no regard to their consciences, but will
exult in tyrannizing over them with their imperious mandate.]
ADDRESS-
I. The opposers of true religion-
[Many who in themselves are serious and devout, are as
bitter enemies to spiritual religion as the most abandoned pro-
fligate can be. . When the Jews wanted to expel Paul and
Barnabas from Antioch, they could find no better, or more
willing, agents than " devout and honourable women n." But
it were better for any one to have a millstone about his neck,
and to be cast into the sea, than to be found among the opposers
of vital godliness
0
"Their Redeemer is mighty;" and he will
avenge their cause. Instead therefore of setting yourselves
against them, and calumniating them, inquire what is the
.. that.you yourselves are not religious. May not your
own words. retorted upon you; "Ye are idle, ye are idle ;
therefore ye say, Let us not sacrifice unto the Lord?" Yes; it
n Acts xiii. 50. 0
-Matt. xviii. 6
69.] THE DESPONDENCY OF ISRAEL.
is no calumny to affirm this: "Go therefore now, and work."
Go; and of obstructing the sacrifices of
to God the sacrifice that he demands of you.]
2. Those who meet with persecution for righteous-
ness' sake-
["All who will live godly in Christ Jesus are taught to
expect persecution :" therefore think it not strange that you
are called to suffer; but rather "rejoice that you are counted
worthy to suffer for Christ's sake." Are you discouraged,
because the relief you have sought for is withheld, and your
troubles seem to increase? It was thus that God dealt with
the Hebrews in the instance before us; and he not unfrequently
deals thus with his people, in order that he may be the more
glorified in their ultimate deliverance. If therefore the shadows
of the night be still lengthened, you need not despair; for "at
evening-time it shall be light;" and in the hour of your deepest
distress God will surely interpose for your succour and reliefP.
Take care however that the enemies of religion have no cause
to find fault with you for neglecting the duties of your station.
It is no little stumbling-block in their way, when you give
them occasion to . adopt the language of the text. See to it
then, that you be active and diligent in every work to which
God, in his providence, has called you. Tl;te direction given
vou by God himself combines worldly activity with spiritual
fervour, and represents each of them, in its place, as truly
acceptable to him ; " Be not slothful in business, but fervent
in spirit, serving the Lord q."]
P Deut. xxxii. 36. q Rom. xii. 11.
LXIX.
THE DESPONDENCY OF ISRAEL,
Exod. vi. 9. And Moses spake so unto the child1en of Israel:
but they hearkened not unto Moses, for anguish of sp.irit,
and for cruel bondage.
" AS face answers to face in a glass, so does the
heart of man to man." We are apt, indeed, to ima-
gine that the Jews were a people of more than ordi-
nary depravity: but. it is found mankind
universally act precisely as they did, under. similar
circumstances. We have here a remarkable mstance
of despondency. The Hebrew_s had been long groan-
ing under a most cruel oprresswn : and G?d had
his servant, Moses, to dehver them from It. But the
effect of his interposition hitherto had bPen only to
EXODUS, VI. 9.
[69.
augment their troubles. Of this they had bitterly
complained, as indeed had Moses himself also : and
now, for their comfort, God sent them by Moses a
most consolatory message, assuring them, that, how-
ever gloomy their prospects might appear to be, a
most perfect deliverance was at hand. But they, we
are told, " hearkened not unto Moses, for anguish of
spirit, and for cruel bondage."
Let us consider,
I. Their conduct on this occasion-
The testimony of JVIoses was m every respect
worthy of credit- '
[He had wrought before the people the miracles which
God had commissioned him to work, in confirmation of his
divine mission a: and hitherto, if he had not yet succeeded in
his embassy, he had executed his office with fidelity and cou-
rage. It might be supposed, indeed, that if Moses himself
' had fainted under the discouragement which they had expe-
rienced, much more might they. But, on the other hand, if
God had renewed his commission to Moses, and expressly
authorized him to assure them of a speedy and certain deliver-
ance, so that his mind was left without any doubt of ultimate
success, they might well receive his testimony, and rest upon
it With composure.]
Nor could any thing be conceived more suited to
their necessities-
[They were under the most" cruel bondage." But Moses
declared, that God had entered into covenant with their fore-
fathers, Abrahaw., Isaq,c, and Jacob, to deliver them: that he
had confirmed this covenant with an oath : that, from compas-
sion to them, he was about to fulfil the engagements he had
entel'ed into: that he not only would deliver them from their
sore bondage, but would, by the judgments which he Wduld
inflict on Pharaoh, make him more anxious to rid. hin1Self of
them than ever he had been to detain them; and would con-
strain him, in fact, to "drive them out fiom his land b," He
further declared, that God would bring them. safely into Cana.1n,
wherein their forefathers had sojourned as pilgriJns and strangers,
and giveit them for their inheritance; and would" take them
to him as his peculiar people, and be unto them a God," yea,
and " their God."
In reporting to .them these " great and precious promises,"
he was careful particularly to make known to them the grounds
a Exod. iv. 30,
b ver. 1,
69.] THE DESPONDENCY OF ISRAEL. 8M
on which they might be received with the most implicit afii-
ance ;_ for that God had repeatedly pledged his power and
veracity for the performance of them. Thrice had God renewed
that solemn declaration, " I am J ehovah," the eternal, self..:
existent, and immutable J ehovah : and, times almost without
number, he had undertaken to execute, with his own irresist-
ible arm, the whole that he had promised : " I will bring you
out; I will rid you; I will redeem you ; I will bring you into
the land; I will give it you; I will take you to me for a
people, and.I will be your God c."]
Yet would not the people receive, or even "hearken
to," his words- .
[Their minds were so wholly occupied With their present
troubles, that they could think of nothing else : they were
altogether overwhelmed with "anguish of spirit:" and so utterly
did they despair of relief, that they desired to be left to live
and die under their present servitude, rather than run the
risk of augmenting their a:fllictions by any further application
to Pharaoh in their behalfd.]
Without dwelling any longer on their conduct, I
beg leave to call your attention to,
11. The instruction to be derived from it-
We may notice from hence,
1. The weakness of the human mind-
[It has been justly said, that " oppression will make a
wise man made:" and the common experience of all is, that
"hope deferred maketh the heart sickf," In my text, we see
both the one and the other strongly exemplified. And, in
truth, where afflictions are great and of long continuance, the
mind of every man is apt to faint: nor can any thing but divine
grace adequately sustain it. Even David, when hunted by
Saul as a partridge upon the mountains, forgat for a season
the power and fidelity of his Protector, and in a fit of despon-
dency exclaimed, " I shall one day perish by the hand of Saul."
So, under various circumstances, the Church of old complained,
" My way is hid from the Lord, and my judgment is passed
over from my God:" yea, " the Lord hath forsaken me, and
my God hath forgotten me." has been
so entire, that she has even made the JUStice of It a ground of
appeal both to God and man :. " the be from
the mighty, or the lawful captive But this expe-
rience in whomsoever it be found, IS decidedly contrary to the
prind will of God. W c are never to limit the power of
ll ver. d Gen. xiv. 11, 12. e Eccl. vii. 7. f Prov. xiii.12.
346 EXODUS, VI. 9.
L69.
God, or to doubt his veracity. We are not to suppose, that,
oecause we see not how deliverance can come, God is at any
loss for means whereby to effect it. It is well to "have the
sentence of death in ourselves, that we may not trust in our-
selves, but in God who raiseth the dead," and has promised to
"judge his people and repent himself for his servants, when
he seeth that their power is gone, and that there is none shut
up or leftg."]
2. The proper office of faith-
[Faith is to look, above all created things, to God ; and to
realize, under every dispensation, the presence of him that is
invisible. It is to lay hold on God's word, and to rest upon it,
and to expect its accomplishment, in defiance of men or devils.
It is to hope, even "against hope." Its legitimate exercise
may be seen in Abraham, when he was commanded to offer up
his son : " I have no fear but that God will fulfil his promise
in Isaac : even though I should reduce him to ashes upon an
altar, God can raise him up again, yea, and will raise him up
again, rather than suffer one jot or tittle of his word to fail."
" Being strong in faith, and giving glory to God," he both
formed, and acted upon, this assured expectation : and in pro-
portion to the strength of our faith will be our confidence in
God, even under the most discouraging circumstances. We
shall say, " Though the fig-tree should not blossom, neither
shall fruit be in the vines ; the labour of the olive shall fail, and
the fields shall yield no meat; the flock shall be cut off from
the fold, and there shall be no herd in the stalls ; yet I will
rejoice in the Lord, I will joy in the God of my salvation h,"
Had Israel on this occasion been able to confide in God,
how sw composed had their minds been in the midst of
all their troubles ! Let us learn to exercise this grace of
faith, and 1mder the darkest dispensations to say, "Though
he slay me, yet will I trust in him."]
3. The excellency of the Gospel dispensation-
[What Moses said to Israel, we are authorized and com-
missioned to declare to you. You are under a bondage far
more cruel than that which Israel experienced: but in the
name of Almighty God we come to you, and proclaim, that he
has entered into covenant with his Son for your redemption;
that he has confirmed that covenant with an oath; that he will
bring you out from the power of sin and Satan, and conduct
you in safety to the heavenly Canaan. For the fulfilment of
all this he pledgesto you his word, in relation to every
part of the work, 'I, the immutable Jehovah, will do it for
you : I will work ; and who shall hinder!' Only believe iB
g 'Deut. xxxii. 36.
h Hab; iii. 17, 18.
70.] GOD HARDENING PHARAOH'S HEART. 847
him : believe that " what he has promised he is able also to
perform." You have seen what he did for Israel, notwith..:.
ftleir rmbelief: what then shall he not do for you
if you will truly believe in Christ as your appointed Saviour f
will not. only bring you forth out of the land of your cap-
but will you throughout the whole of this dreary
wilderness, and mtroduce you finally to the full possession of
your glorious inheritance. Yes, Brethren, these things we
declare rmto you in the name of Almighty God: and if, with
Caleb and Joshua, you will "follow the Lord fully," like them
you shall have your portion assuredly in the realms of bliss.]
LXX.
GOD HARDENING PHARAOH'S HEART.
Exod. vii. 3. I will harden Pharaoh's heart.
AS there are in the works of creation many things
which exceed the narrow limits of human under-
standing, so are there many things incomprehensible
to us both in the works of providence and of grace.
It is not however necessary that, because we cannot
fully comprehend these mysteries, we should never
fix our attention at all upon them: as far as they are
revealed, the consideration of them is highly proper:
only, where we are so liable to err, our steps must
be proportionably cautious, and our inquiries be con-
ducted with the greater humility. In particular, the
deepest reverence becomes us, while we contemplate
the subject before us. We ought not, on the one
hand, to indulge a proud and captious spirit that shall
banish the subject altogether, nor, on the other hand,
to make our assertions upon it with a bold, unhallowed
confidence. Desirous of avoiding either extreme, we
shall endeavour to explain and vindicate the conduct
of God, as it is stated in the text.
I. To explain it-
We are not to imagine that God infused any evil
principle into the heart of this God never
did nor ever will do, to any of h1s creatures a. What
he dld, may be comprehended in three particulars-
}. He left Pharaoh to the influence of his own
corruptions-
J
. l"l
a am. I. '.1
348 EXODUS, VII. 3.
[70.
[Pharaoh was a proud and haughty monarch: and, while
he exercised a most arbitrary and oppressive power over his
subjects, he disdained to respect the authority of J ehovah, who
was " King of kings, and Lord of lords."
God, if he had seen fit, might have prevented him from mani-
festing these corruptions. He might have struck him dead
upon the spot ; or intimidated him by a dream or vision; or
have converted him, as he did the persecuting Saul, in the midst
of all his malignant projects: but he left him to himself, pre-
cisely as he does other men when they commit iniquity; and
suffered him to manifest all the evil dispositions of his heart.
This is no other conduct than what God has pursued from
the beginning. When men have obstinately " rebelled against
the light," he has "given them up to follow their own hearts'
lusts b :" and we have reason to expect that he will deal thus
with us, ifwe continue to resist his will c.]
2. He suffered such events to concur as should
give scope for the exercise of those corruptions-
[He raised Pharaoh to the throne of Egypt, and thereby
invested him with power to oppress d. By multiplying the Jews,
he made their services of great importance to the Egyptian.
empire. The labours of six hundred thousand slaves could not
easily be dispensed with; and therefore the temptation to retain
them in bondage was exceeding great. Besides, the request
made of going to serve their God in the wilderness must appear
to him frivolous and absurd; for, why should they not be con-
tent to serve him in the land? Moreover, the success of his
magicians in imitating the miracles of Moses, would seem to
justify the idea, that Moses was no more than a magician, only
perhaps of a more intelligent order than those employed by hirn.
The frequent and speedy removal of the judgments that were
inflicted on him, would yet further tend to harden him, by
making him think light of those judgments. Thus the unrea-
sonableness of his opposition would be hid from him ; and he
would persist in his rebellion without compunction or fear.]
3. He gave Satan permission to exert his influence
over him-
[Satan is a powerful being ; and, when the restraints which
God has imposed upon him are withdrawn, can do great things.
He cannot indeed force any man to sin against his will : but he
can bring him into such circumstances, as shall have a strong
tendency to n s n ~ his soul. We know ~ o m the history of
Job, how great things he can effect for the distressing of a most
b Rom. i. 24, 26, 28. Ps.lxxxi. 11, 12. 2 Thess. ii. 10-12.
c Gen. vi. 3. Lev. xxvi. 27, 28. Prov. i. 24-30
d R . .
om. 1x. 17.
. 70.] GOD HARDENING PHARAOH'S HEART. 849
eminent saint: much more therefore may we suppose him to
prevail over one, who is his blind and willing vassal e. We do
indeed know, from any express declarations, that Satan
mte1fered in this work of hardening Pharaoh: but, when we.
recollect .how he instigated David to number the people; how
he prevruled on Peter to deny, and Judas to betray, his Lord;
he. filled the hearts of Ananias and Sapphira that they
rmght lie unto God; and finally, how expressly we are told
that "he works in all the children of disobedience;" we can
have no doubt respecting his agency in the heart of Pharaoh.
_Thus, as far as respects a withholding of that grace which
nnght have softened Pharaoh's heart, and a giving him a11
opportunity to shew his malignant dispositions, and a per-
mitting of Satan to exert his influence, God hardened Pha-
r.aoh's heart: but as being a perfectly free agent, Pharaoh
hardened his own heart : and this is repeatedly affirmed in the
subsequent parts of this history.]
When once we have learned what was the true na-
ture of God's agency, and how far it was concerned in
the hardening of Pharaoh's heart, we shall beat no loss,
II. To vindicate it-
We must never forget that" Gon's ways and thoughts
are infinitely above ours;" and that, whether we ap-
prove of them or not, " he will never give account
of them to us:" yet, constituted as we are, we feel a
satisfaction in being able to discern their suitableness
to the divine character. Of the dispensation then
which we are considering, we may say,
. 1. It was rigktwus, as it respected the individual
himself-
(It was perfectly righteous that Pharaoh should be left to
himself. What injury would God have done, if he had acted
towards the whole human race precisely as he did towards the
fallen angels ? What reason can be assigned why man, who had
imitated their wickedness, should not be a partaker of their
punishment? If then none had any claim upon God for the
exercise of his grace, how much less could Pharaoh have a title
to it, after having so proudly defied God, and so
withstood his most express commands? If there was any thing
unjust in abandoning Pharaoh to the corrupt affections of his
heart all other sinners in the universe have reason to make the
same' complaint that God is unrighteous in his dealings with
them. In that' case, God could not, consistently with his own
e 2 Cor. iv. 4. 2 Tim. ii. 26.
350
EXODUS, VII. 3. [70.
justice, permit sin at all: he must impose an irresistible restraint
on all, and cease to deal with us as persons in a state of probation.
Again, it was righteous in God to suffer such a concurrence
of circumstances as slwuld give scope for the exercise of his cor-
ruptions. God is no more bound to destroy man's free agency
by his providence, than he is by his grace. Was it unrighteous
in him to let Cain have an opportunity of executing his mur-
derous project against his brother A bel? or has he been unjust,
as often as he has permitted others to accomplish their Wicked
purposes ? Doubtless he has interposed, by his providence, to
prevent the execution of many .evils that have been conceived
in our mindsf: but he is not bound to do so for any one ; nor
could he do it universally, without changing the nature of his
government, and the whole course of the world.
Moreover, it was righteous to give Satan liberty to exert his
influence over Pharaoh. Pharaoh chose to believe the agents of
Satan rather than the servants of the Most High God; and to
obey their counsels rather than his. Why then should God
continue to restrain Satan, when Pharaoh desired nothing so
much as to yield to his temptations? When Ahab sent for all
his lying prophets to counsel him and to foster his delusions,
God permitted " Satan to be a lying spirit in the mouth of all
those prophets," that :they might all concur in the same fatal
adviceg. Was this unjust? Was it not agreeable to Ahab's own
wish; and was not the contrary counsel of the Lord's prophet
rejected by him with disdain? Pharaoh wished to be deceived;
and God permitted it to be according to his own desire.
On the whole then, if men are to be left to their own free
agency, instead of being dealt with as mere machines; and if
God have ordered the general course of his provideuce agree-
ably to this rule, resisting the proud while he gives grace to the
humble; then was he fully justified in suffering this impious
monarch to harden his already proud and obdurate hearth.]
2. It was merciful, as it -respected the universe at
large-
. [We form erroneou.::o conceptions of the divine government,
because we view it on too contracted a scale. God, in his deal-
ings with mankind, consults, not the benefit .of an individual
merely, but the good of the whole. Now this conduct towards
Pharaoh was calculate.d exceedingly to promote the we1fare of
all succeeding generations. It has given us lessons of instruc-
tion that are of the greatest value.
. It has shewn us the extreme depravity of the human heart.
Who would have conceived that a man, warned as :Phru:aoh was
f Hos. ii. 6. g 1 Kings 21-23.
b Compare Deut. ii. 30. and Josh. 20.
70.]
GOD HARDENING PHARAOH'S HEART.
351
by so many tremendous plagues, should contiuue, to the last
to set himself against the God of heaven and earth? But
him we see what men will do, when their pride, their passions,
:and their iuterests have gaiued an ascendant over them: they
will defy God to his face; and, if softened for a moment by the
severity of his judgments, they will soon, like metal from the
furnace, return to their wonted hardness.
It has shewn us our need of divine grace. Widely as men
differ from each other in their constitutional frame both of body
and mind, . they all agree m this, that " they have a carnal
mind, which is enmity against God; and which neither is, nor
can be, subject to his lawi." We may all see m Pharaoh a
striking portrait of ourselves: and if one be enabled to mortify
the evils of his heart, whilst others continue in bondage to their
lusts, he must say, " By the grace of God I am what I am."
If we have no more grace than Pharaoh in our hearts, we shall
have no more holiness m our lives.
It has shewn us the danger of fighting against Godk. "Fools
make a mock at sill," and "puff at the threatened judgments"
of God. But let any one see in Pharaoh the danger of beiug
given over to a reprobate miud: let any one see in what our
hardness of heart may issue: and he will tremble lest God should
say respecting him, "He is joined to idols; let him alone."
It has shewn us the obligations we lie under to God for the
long-sujj'ering he has already exercised towards us. We read
the history of Pharaoh: happy is it for us, that we have not
been left, like him, to be a warniug to others. No tongue can
utter the thanks that are due to him on this account. If we
know any thiug of our own hearts, we shall be ready to think
ourselves the greatest monuments of mercy that ever were
rescued from perdition.
Now these lessons are m valuable : and every one that reads
the history of this unhappy monarch, must see them written m
it as with the pen of a diamond.]
ADDRESS-
[W e are told to " remember Lot's wife:" and it will be
well al<Jo to remember Pharaoh. Let none of us trifle with our
convictions, or follow carnal policy m preference to the com-
mands of God- - - Let the messages of God be received
with reverence, and obeyed with cheerfulness--- Let us
be afraid of hardening our own hearts, lest God should give us
over to final obduracy
1
If God withdraw from us, Satan will
quickly come m: and jfwe are left to Satan's agency, better were
it for us that we had never been born. ---Seek of God the
influences of the Holy Ghost, who will " take away the heart
of stone, and give you an heart of flesh."]
)
, 7 k I lv 9 1 Job ix. 4. m 1 Sa.m. xvi. 14
l-Offi, Vlll. sal. X
~
EXODUS, IX. 16.
[71.
LXXI.
PHARAOH's ELEVATION TO THE THRONE OF EGYPT.
Exod. ix. 16. In very deed, for this cause have I raised thee
up, for to shew in thee my power, and that my name may be
declared throughout all the earth..
IT is justly said, in reference to evidence, that it
is strong in proportion as it arises out of incidental
points, which had no nece3sary connexion with the
fact to be established. The same I may say in rela-
tion to the doctrines of our holy religion, especially
those doctrines which are most controverted, and
most stand in need of evidence for their support.
Of this kind is the doctrine of election; which, being
extremely opposed to the pride of human nature,
meets with strong opposition from the carnal mind.
I am far from saying that that doctrine is not ex-
tremely objectionable, if viewed as its adversaries,
and not a few of its advocates also, are wont to state
it ;
1
but, if viewed in its true light, and as the Scrip-
tures themselves state it, I conceive that it cannot
reasonably be doubted.
In the passage before us, there was no particular
intention to establish that doctrine. Moses had
laboured in vain to induce Pharaoh to let the people
of Israel go to worship J ehovah in the wilderness.
He had, as God's appointed instrument, inflicted
many plagues on the land of Egypt, and removed
them again by his intercessions ; and yet neither by
the judgments nor the mercies had he prevailed on
Pharaoh, who still continued to harden his heart
against God. He now assumed a bolder tone ; and
declared, that not only should the Egyptians be
smitten with pestilence, but that Pharaoh himself also
" should be c:ut off from the earth," for his obstinate
resistance to 'God's express commands. And then he
delivers to him, from God himself, this awful declara-
tion: " In very deed, for this cause have I raised thee
up, for to shew in thee my power, and that my name
may be declared throughout all the earth."
71.] PHARAQH'S ELEVATION TO THE THRONE. 353
This declaration it is my intention,, in the present
discourse,
I. To explain-
God here asserts, that he had raised up Pharaoh
for a special purpose, with which his own glory was
intimately connected. He had determined to bring
forth his people from Egypt, in such a way as should
display most remarkably his own power, and should
bring glory to his name throughout all the earth.
Some, by the expression " raised up," understand
restoring him to health from the disorder inflicted on
him in common with his people and the magicians.
But it does not appear that Pharaoh had been visited
with that disorder: and the threatening in the verse
before our text, " I will smite thee," rather seems to
shew, that he had not yet been smitten in his own
person: but, whether we understand the words as
relating to his elevation to the throne, or to a re-
storation to health, the main object of the declaration
will be the same; namely, that God, knowing what
would assuredly be the result of a further trial of his
obedience, had determined so to try him, in order
that by the issue of the contest God's glory might
be displayed throughout all the earth. ,
The substance of the declaration, then, may be
considered as expressing the following truths-
1. That God allots to every man his station in life-
[N othing can be more clear, than that the time and place
of every man's entrance into life is fixed by God. That we are
born in this age and country has in no respect depended on
ourselves : we might as well, if God had so ordained, been born
of Heathen or Mahometan parents, or' never have been per-
mitted to see the light, and perished in our mother's womb.
We might have been brought into the world r o ~ parents either
of the highest or lowest rank, and been doomed to occupy a
place in society widely different from that which we at present
fill. All this was true of Pharaoh, and it is equally true of
every child of man. "Our times are in God's handsa," and
"he determines the bounds of our habitation b."]
2. That he foreknows how every man will act in
the situation to which he is called- .
a Ps. xxxi. 15. b Acts xvii. 26.
vor I. A A
854 EXODUS, IX. 16.
L7I.
[He foresaw infallibly how Pharaoh would act in resisting
all the means that should be used to bring him to a compliance
with the divine command. Nor is there any thing hid from
his all-seeing eye : if there were, it would be impossible for
him to foretell, as he has done by his Prophets, the minutest
circumstances that could occur, and at the distance of many
hundred years. The prophecies relating to the death of our
blessed Lord specify what should be said, as well as done, by
persons who were leli,St of all aware that they were fulfilling
any prediction, and who would rather, if it had been possible,
have prevented its accomplishment. We may be sure, there-
fore, that that testimony respecting him is true, " Known unto
him are all things, from the beginning of the world c."]
3. That, whilst he leaves to every man the free
exercise of his will, he overrules the actions of all for
the accomplishment of his own eternal purposes-
[ God, as we have observed, had decreed to magnify him-
self in his mode of bringing forth his people from Egypt.
But, in order to this, it was necessary that his will should be
opposed, and that occasion should be given for the executing
of his judgments upon the oppressors of his people. He knew
what Pharaoh would do "Qnder such circumstances : and he
both preserved him in life, and elevated him to the throne, that
he might have 1:1n opportunity of manifesting what was in his
heart, and be able to carry into effect the dictates of his own
depravity. In all that he did, he was perfectly a free agent:
for though it is said, that " God hardened Pharaoh's heart,"
he did so, not by infqsing any evil principle into him, but by
giving him up to the impulse of his own inveterate corruptions.
God foresaw how those corruptions would operate, and that
they would lead to the accomplishment of his own eternal
purpose : and he needed only to leave Pharaoh to the dictates
of his own mind, to secure the final execution of all that he
himself had ordained. God had determined every thing
respecting the crucifixion of our blessed Lord : but he needed
not to inspire the Jewish rulers >vith envy, or the Roman
governor with timidity, or Judas with covetousness, or the
populace with cruelty: it was. sufficient to give them up
respectively to the dominion of their own lusts ; and they all
infallibly concurred to " do what his hand and his counsel had
detennined before to be doned." It is precisely in the same
way that we are to account for all that is done, whether it be
good or except tha!, in the effecting of what is good, he
the t<:> effect 1t into the heart of the agent; whilst
m. the perpetration of evil he merely gives up the person to
c Acts xv. 18.
d Acts iv. 28.
71.] PHARAOH'S ELEVATION TO THE THRONE. 355
the influence of his own lusts. In either case, the agent is
perfectly free, and follows what is the bent of his own heart:
only, in the one case, the heart is renewed, and in the other
it is left under the power of its own depravity. Josiah and
Cyrus both fulfilled the counsels of Heaven ; the one by burnihg
men's bones on the altar which Jeroboam had raised, and the
other by the Jews from Babylon. Both these events
were foretold hunareds of years before they came to pass ; and
the very names of the agents were declared hundreds of years
before any persons of their name were known in the world.
Sennacherib also fulfilled the will of Heaven, in punishing God's
offending people : " Howbeit he meant not so, neither did his
heart think so ; it was in his heart only to aggrandize himself
at the expense of other nationse." But God, by all, accom-
plished " the counsel of his own will f:" and in all things
" shall his counsel stand, and he will do all his willg."]
4. That by all, whatever their conduct be, he will
eventually be glorified-
[That God will be glorified in the obedience of the right-
eous, is a truth which needs not to be confirmed: whatever
they do, it is "to the praise of the glory of his grace:" and at
the last day the Lord Jesus will come "to be glorified in his
saints, and to be admired in all them that believe." But will he
be glorified in the ungodly also ? Yes. He declared that he
would" get himself honour upon Pharaoh and all his hostsh:"
and this he did by overwhelming them in the sea : and so he
will do, also, in the destruction of the wicked, at the last day:
he will then make known the inflexibility of his justice, and
"the power of his wrath:" and the whole universe shall be
constrained to say, "Even so, Lord God Almighty, true and
righteous are thy judgmentsi,"]
Having thus explained the declaration in my text,
I proceed,
11. To improve it-
All Scripture is said to be "p:rofitable for doctrine,
{or reproof, for co.rrection, and for instruction. in
riO'hteousness," or, m other words, for the estabhsh-
of sound doctrine, and for the enforcing of a
holy p"Qtctice. For these two ends I will endeavour
to improve the subject before us. And,
1. For the establishment of sound doctrine-
[The doctrine which I hinted at, in the commencement of
,.
e Isai. x. 7.
h Exod. xiv. 17.
t Eph. i. 11 g lsai. xlvi. 10.
i Rev. xvi. 6, 7. and xix. 2.
AA52
356
EXODUS, IX. 16. [71
this discourse, is strongly insisted on by the Apostle Paul; and
:the words of my text are adduced by him in confirmation of his
statement. He is shewing that God, in the exercise of his
mercy to the Jewish nation, had acted altogether in a way of
grace, according to his own sovereign will and pleasure : that
he had entailed his blessings on Isaac and his seed, instead of
imparting them to Ishmael and his posterity; and, in like
manner, had again limited them to Jacob, the younger son of
Isaac, and withheld them from Esau, the elder son. This had
God done " in order. that his purpose according to election
might stand, not of works, but of him that called.'' Then,
knowing that the proud heart of man would rise against this
doctrine, and accuse it as "imputing unrighteousness to God,"
he further confirms his statement by express declarations of
God to Moses: "He saith to Moses, I will have mercy on
whom I will have mercy; and I will have compassion on whom
I will have compassion:" and from thence he draws this con-
clusion ; " So, then, it is not of him that willeth, nor of him
that runneth, but of God that sheweth mercy." To this decla-
ration he adds another of a similar tendency, addressed to
Pharaoh, even the very words of my text: "For this same
purpose have I raised thee up, that I might shew my power in
thee, and that my name might be declared throughout all the
earth:" from which words he draws again this remarkable con-
clusion; " Therefore hath God mercy on whom he will have
mercy ; and whom he will, he hardeneth k.''
Now here the doctrine of election is stated in the strongest
and most unequivocal terms. But let not any one imagine that
the doctrine of reprobation is therefore true. God has not
said in my text, " I have brought thee into the world on pur-
pose to damn thee, and to get glory to myself in thine ever-
lasting destruction :" no, there is no such assertion as that in
all the Holy Scriptures. There is, in the Epistle of St. Peter,
an expression which in sound has that aspect ; but, when pro-
perly explained, it has no such meaning. It is said by him,
"These stumble at the word, being disobedient; whereunto
also they were appointed
1
.'' But to what were they appointed 1--,
to disobedience? No: but to make that word, which they
would not obey, an occasion of falling. God has ordained, that
" they who will do his will, shall know of the doctrine, whe
ther it be of God m:" but that those who will not do his will,
shall stumble at his word, and find the Lord Jesus Christ, as
revealed in it, "a rock of offence, yea, a gin also and a snaren."
This will throw true light upon our text : God did not
k Rom. ix. 7- 18. 1 1 Pet. ii. 8. m John vii. 17
n lsai. viii. 14, IS, with the fore-cited passage from
St. Peter.
71.] PHARAOH'S ELEVATION TO THE THRONE. 85'1
bring l
1
haraoh into the world on purpose to destroy him: but
foreseeing the inveterate pride and obstinacy of his heart, h;
raised him to the throne, where he would have an opportunity
of displaying with effect those malignant dispositions, and
would thereby give occasion for God to glorify himself, in ar
extraordinary display of his justice and his power, in the
punishment of sin.
Here, then, we see the electing grace of God. God chose
Moses, who had been in rank and authority the second person
in the kingdom of Egypt, to be the deliverer of his people.
Moses, when called to the work, declined it again and again;
and might well have been left to reap the bitter fruit of his
folly. But God, by his Spirit, overcame his reluctance, and
upheld him in the performance of his duty. To Pharaoh he
gave not this grace; but left him to the power of his own lusts.
In making this distinction, God did no injury t(} Pharaoh.
Neither Pharaoh nor Moses had any claim upon God. If,
when Moses declined the honour which was offered him, God
had transferred that honour to Pharaoh, and given up Moses
to the evil ofhis own heart, he would have done no injury to
Moses: Moses would have brought the punishment upon him-
self, by his own wickedness : and God had a right to bestow
his grace on whomsoever he pleased: and consequently, in
leaving Pharaoh to harden his own heart and to perish in his
sins, whilst he shewed mercy to Moses, and made him an
honoured instrument of good to the Jewish nation, God did no
injury to Pharaoh or to any one else: in the exercise of mercy,
he acted as an Almighty Sovereign; and in the exercise of
judgment, he acted as a righteous Judge, in perfect consistency
with justice and with equity. We see at all events the fact,
that " God did, after much long-suffering, make known on one
his wrath, as on a vessel of wrath that had fitted itself for
destruction;" and that toward another " he made known the
riches of his glory, as on a vessel of mercy which he himself had
prepared unto glory
0
." The exercise of his mercy was gra-
tuitous and without desert; but the exercise of his displeasure
was merited and judicial.
. Now what is there here to be offended with? The fact is
undeniable: and, if God was at liberty to exercise his sove-
reignty in such a way then, he is at liberty to do it still: and if
he may justly do it in any case, as that of Ishmael and Isaac,
or of Esau and Jacob, or of Pharaoh and Moses, he may with
equal justice do it in every case. Let us, then, not ignorantly
and proudly deny to him a right, which all of us claim for our-
selves-even that of dispensing our favours to whom we will.
If no one has a claim on him, no one has a right to complain.
o Rom. ix, 22, 23. See the Greek.
858 EXODUS, IX. 21. [72.
if a favour which he despises is from him:. on the other
hand, the person on whom that special favour IS conft:aed,
must to all eternity adore the sovereign grace that has dispensed
it to him.]
2. For the enforcement of a holy practice-
[ All of us, whether high or low, rich or poor, are in the
station, which God, in his infinite wisdom and goodness, has
allotted to us. The rich therefore have no reason to boast;
nor have_ the poor any reason to repine. The different mem-
bers of our own body have not all the same office: but God
has" placed each member in the body, as it has pleased him;"
and for purposes which- each is destined to accomplish. One
great duty is common to us all; namely, that of discharging
to the utmost of our power our respective offices, and of
bringing to God that measure of glory of which he has made
us capable. God is, in reality, as much glorified in the sub-
Inission of the poor, as in the activity of the rich. The eye,
and the foot, equally subserve the interests of the body, whilst
discharging their respective functions ; and equally display
the goodness of our Creator, in so adlninistering to our wants.
Let us then simply inquire, what that service is which we are
most fitted by capacity and situation to perform ; and let us
address am-selves to it with all diligence. If placed, like Pha-
raoh, in a post of great dignity and power, let us improve our
influence for God, and account it our honour and happiness to
advance his glory. If called, like Moses, to labour for the de-
liverance of God's people from their spiritual bondage, let us
execute our office with fidelity, and never rest till we have
"finished the work which God has given us to doP," Thus
shall we acceptably fulfil the ends of our creation ; and God
will be glorified in us, both in time and in eternity.]
P If there were occasion to speak more fully to Ministers, here
the subject might be amplified to advantage.
LXXII.
THE DANGER OF DISREGARDING THE WORD OF GOD.
Exod. ix. He that feared the word of the Lord among
the servants of Pharaoh, made his servants and his cattle
flee into the houses: and he that regarded not the word of
the Lord, left his servants and his cattle in the field.
, word of Go.d in every age has met with a
very different receptwn from different people : from
the antediluvian scoffers to the present moment the
generality have deemed it unworthy of their attention,
72.] DANGER OF DISREGARDING GOD's WORD.
359
while a few have regarded it with reverence and
godly fear. Never had any declaration a better title
to belief than that to which the text alludes : Moses
had already, in the space of a few days, foretold many
judgments, which were instantly inflicted or removed
according to his predictions ; and since they had not
been effectual to subdue the stubborn heart of Pha-
raoh, he announced the determination of God to
send another judgment on the land of Egypt, even a
storm of hail and lightning, which should destroy
every man and beast that should be exposed to its
fury. There were many however who despised the
threatening, and disdained to send their servants and
cattle to a place of shelter; but others, who had
profited by past experience, used with eagerness the
precaution suggested to them-
From this circumstance we are led to shew,
I. How a regard for God's word will influence men
here- _
In all temporal concerns men are affected by any
report in proportion t9 its credibility and
[If they hear of any great good that is placed within their
reach, they feel a desire after it springing up in their minds :
if there be some considerable probability of their attaining it,
their hopes are excited, and their endeavours multiplied in
order to secure it. If the possession of it appear near and
certain, they already congratulate themselves on the expected
acquisition, though not without a mixture of anxious suspense.
On the other hand, do they hear of any great evil that may
come upon them? they begin to be disquieted: does it approach
nearer and nearer? they think how they may avoid it, and use
every precaution that prudence can suggest: does it appear
imminent and almost unavoidable ? their fears and anxieties
are proportionably increased. Nor are these effects peculiar
to any times, places, or persons : they will be found on exami-
nation to be invariable and universal.]
Thus it must also of necessity be with respect to
men's spiritual concerns, in proportion as what God
has spoken concerning them is be'Iieved and felt-
[Suppose a person to be thoroughly persuaded that,
" except he repent he perish;" t?at, "
he be born again of the Spmt, he cannot enter mto the kmg-
dom of ; " and tluit, " he that hath the Son hath life,
860
EXODUS,. IX. 20, 21. [72.
and he that hath not the Son of God hath not life ; " what
effectmust suchmomentoustruths produce uponhismind? Must
he not of necessity begin to inquire into the meaning of these
expressions, and feel a solicitude to have these questions satis-
factorily determined: 'Am I a real penitent? Am I born again?
Have I the Son of God?' If he doubt the truth of these things,
and think they may be taken in a lower sense, he will of course be
less concerned to attain the experience of them; or, if other
things appear to him of superior importance, he will attend to
those things in preference. But 1et him have that faith which
gives a present subsistence to things future, and a demonstrable
reality to things invisible a, and it will be impossible for him to
trifle with such solemn declarations. . It is true, he may sin
against the convictions of conscience; but if he continue so to
do, it is evident that his convictions are not proportioned in
any degree to the importance of eternal things, and that he
cherishes a secret hope of escaping by some means or other
the judgments denounced against him. Let him but feel the
worth of his soul in a degree proportioned to its value; let him
estimate that as men estimate the worth of their natural life,
and he could no more resist habitually the convictions of his
mind, than he could sit composed, while his house and family
were ready to be destroyed by fire : he would surely resemble
those Egyptians who sought shelter for their servants and
cattle ; he would "flee from the wrath to come, and lay hold on
eternal life."]
Such a practical attention will be given to the word
of God by all who truly believe it, because they know,
11. How it will affect their state hereafter-
The distinction put between the believing and un-
believing Egyptians related merely to this present life :
but the Scriptures authorize us to declare that a
similar distinction will be made between believers and
unbelievers in the day of judgment. Yes assuredly,
1. They who have sought the appointed refuge
shall be saved-
[Christ is that hiding-place to which all are enjoined to
flee : every other covert will be found " a refuge of lies, which
the hail shall sweep away b: " but Christ is a sure refuge,
" to which whosoever runneth shall be safe." Whatever we
may have beep, and we may have done in past times,
we have nothing from the wrath of God provided
we be found in Christ." "Believing in him we justified
f!om all things," and shall Unite for ever with the murderom
1- Heb. xi. 1. in the Greek. b I . ... 17
Sal, XXVlU. ,
72.] DANGER OF DISREGARDING G.OD's WORD.
Manasseh, the adulterous David, the filthy Magdalen . and the
persecuting Saul, in singing "Salvation to God and th; Lamb!"
We must not however be understood to say, that an attention
to the faith of the Gospel will save us, while we neglect its
far from it: but this we do say, that
the vilest of sinners may find " acceptance in the Beloved"
and that " all who put their trust in him may be quiet fro:U
the fear of evil.'' The declaration of God himself is, " There
is no condemnation to them that are in Christ Jesus."]
2. They, on the contrary, who have despised the
offers of mercy, shall perish-
["Whatsoever men sow, that shall they also reap:" and
though God's vengeance may be long delayed, it shall surely
come at last. What if we see no symptoms of it now? There
was no appearance of a deluge when Noah warned the old
world; nor were the fire and brimstone visible, when Lot
entreated his sons-in-law to escape with him from Sodom; yet
were the predictions relative to these events exactly fulfilled :
he who built the ark, and he who fled from the devoted city,
were preserved ; while they who took not warning, were de-
stroyed. So also shall it be in the last day: " the unbelief of
men shall not make the faith of God of none effect." " Their
covenant with death shall be disannulled, and their agreement
with hell made void : when the overflowing scourge shall pass
through, they shall be beaten down by itc." Nor shall the
excuses, which they now urge with so much confidence, avail
them. It is probable that many of the Egyptians might expose
themselves to danger in consequence of urgent business, or from
what they judged a necessary obedience to the commands of
their masters; but they perished notwithstanding. So shall
that word be verified in spite of all excuses, "Whoso despiseth
the word shall be destroyed ; but he that feareth the command-
ment, shall be rewarded d,"]
ADDRESS,
1. Those that disregard the word of the Lord-
[There are, alas! too many who " stumble at the word,
being disobedient:" their language is, " As for the word that
thou hast spoken unto us in the name of the Lord, we will not
hearken unto thee e." If they do not avowedly reject the word,
they shew by their conduct, tha;t they c?nsider. its doctrines .as
fanatical, its precepts as harsh, Its pronnses as illusory, and Its
threatenings as vain. But, wh.ile " thus reject
the word of the Lord, what Wisdom IS m them f? Doubtless
if they who were in the midst of the saw any of their
neighbours housed, they would cast a Wishful look at them :
q Isai. xxviii. 18. d Prov.xiii. 13. e Jer. xliv. 16. r Jer. viii. 9
6 ~
EXODUS, X. 3. [73.
and will not their lot be envied in the last day, who shall have
taken refuge in Christ, and found protection from the wrath
of God? Let then the remembrance of what took place in
Egypt operate powerfully on our. hearts. Let us " search the
Scriptures, and make them our meditation day and night."
Let us take them " as a light to our feet and a lantern to our
paths." Let us "treasure them up in our hearts," and labour
to follow the directions they give us. Let us " receive the
word with meekness," " not as the word of men, but as it is
in truth, the word of God." Let us beg of God that it may be
" quick and powerful, and sharper than any two-edged sword, .
piercing to our inmost souls, and discovering to us the very
thoughts and intents of our hearts." Let God's blessed word
regulate our hearts and lives : then will God look upon us
with favourable acceptanceg, and acknowledge us as "his in
the day that he shall make up his jewels
11
."]
2. Those who fear the word of the Lord-
[Some there are amongst us, we trust, who having once,
like good Josiah, wept on account of the denunciations of God's
wrath, now, like holy Job," esteem God's word more than their
necessary food." There is not a threatening in it which they
dare to despise, or a promise which they do not desire to enjoy,
or a precept which they do not labour to obey. They desire
nothing so much as to be H cast into the mould of the Gospel,"
and to be "sanctified by means of it in body, soul, and spirit."
To all of this character I say, Happy are ye ; for if " ye tremble
at the word" of God,. ye have no reason to tremble at any
thing else. Ye may look at death with complacency, and at
hell itself without terror, since ye are screened under the
shadow of your Redeemer's wings. Envy not then the liberty,
. and the thoughtlessness of sinners ; neither let their revilings
deter you from your purpose. The time is quickly coming when
your God will appear to their shame and to your joyi, Then
the wisdom of your conduct will be seen in its true colours:
and you shall understand the full import of that question,
"Doth not my word do good to him that walketh uprightlykf']
g I . lx 2 h Mal. m. 17. Sal. V. ,
i Isai. lxv. 5. k Mic. ii. 7.
LXXIII.
ON DELAYING OUR REPENTANCE
. Exod. x .. 3. T k u ~ < saitk the Lord God of the Hebrews How
long wilt.tkrYU refuse to humble thyself before me?'
IT cannot.be denied that Pharaoh was a remarkable
character, raised up by God himself to be amonument
73.] ON DEI,AYING OUR REPENTANCE.
363
of God's power throughout all generations&, yet
we mistake if we think that the dispositions which
he exercised were peculiar to him: the occasions that
forth into exercise, were peculiar; but the
dispositions themselves were the common fruits of our
corrupt nature, visible in all the human race. The
command given to Pharaoh to permit all the Hebrews
to go into the wilderness to offer sacrifice to their
God, he chose not to comply with : and all the judg-
ments inflicted on him, and the mercies vouchsafed to
him, were ineffectual for the subduing of his rebellious
spirit, and for the reducing of him to a willing obedi-
ence. And every one who reads the history of these
events stands amazed at the pride and obduracy of his
heart. But if we would look inward, and see how we
have withstood the commands of God, and how little
effect either his judgments or his mercies have pro-
duced on us, we should find little occasion to exult
over Pharaoh: we should see, that, however circum-
stances then elicited and rendered more conspicuous
the evils of his heart, the very same corruptions, which
he manifested, are in us also, and that every individual
amongst us has the same need as he of the expostula-
tion in the text; "How long wilt thou refuse to humble
thyself before me 1" And it is remarkable that this very
account of Pharaoh was ordered to be transmitted to
the latest posterity, in order that the children of all
succeeding generations might see in it what his ene-
mies are to expect at His hands, and what his friendsb.
That we may render this subject the more generally
useful, we will,
I. Shew wherein true humiliation consists-
A full and abstract investigation of this point would
lead us too far: we shall therefore confine ourselves
to such particulars as the context more immediately
suggests. True humiliation then consists in,
1. A deep and ingenuous sorrow for sin, as con-
trasted with forced acknowledgments-
1H confessions extorted by sufferings or by fear were
a Exod, ix. 16.
b ver. 1, 2 ..
864
EXODUS, X. 3. [73.
sufficient evidences of humility, Pharaoh would never hav_e
received the reproof in our text : for on the plague of hail
being inflicted, he sent for Moses and said, " I have sinned
this time. The Lord is righteous ; and I and my people are
wicked c." But notwithstanding this, in God's estimation he
still, as the text expresses it, "'refused to humble himself be-
fore God." Yet is this the only humiliation which many
amongst ourselves have ever experienced. In a time of sick-
ness perhaps, or under any great and accumulated affiictions,
we have been constrained to confess our desert of God's judg-
ments. We have seen, that He has been contending with us;
and that yet heavier judgments awaited us, if we did not hum-
ble ourselves before him. We have trembled perhaps at the
prospect of approaching dissolution, and at the thought of
appearing in an unprepared state at the tribunal of our Judge.
Hence have arisen some forced acknowledgments of our sin-
fulness, whilst yet we neither hated our sins, nor lothed our-
selves on account of them: and hence, on our restoration to
health, we have returned, like fused metal from the furnace, to
our wonted hardness and obduracy.
True humiliation is widely different from this. It implies a
deep and ingenuous sorrow for sin, not only on account of the
judgments it will bring upon us, but on account of its own
intrinsic hatefulness and deformity. It leads us to smite on
our breasts with conscious shame ; and fills us with self-lothing
and self-abhorrence : and this it does not only before we have
obtained mercy, but afterwards; yea, and so much the more
because God is pacified towards us d.
We readily acknowledge that tears are no certain sign of
penitence; and that the sensibility that produces them depends
rather on the constitutional habit, than on the convictions of
the mind. Yet whilst we read so much in the Scriptures
respecting men sowing in tears, and going on their way weep-
ing, and whilst we behold the Saviour himself weeping over
Jerusalem, and pouring out his soul before God with strong
crying and tears, we cannot but think, that those who have
never yet wept for sin, have never felt its bitterness : and there
is just occasion for us to weep over all who have not yet wept
for themselves. It is scarcely to be conceived that any man .
has a truly broken and contrite spirit, whose sighs and groans
have not often entered into the ears of the omnipresent God,
and whose tears have not been often treasured up in his vials.]
. 2. An unreserved obedience to God, as contrasted
with partial compliances- .
[Pharaoh, under the pressure of his successive calamities
. . '
Exod. ix. 27.
d Job xlii. 6. with Ezek. xvi. 63.
73.] ON DELAYING OUR REPENTANCE. 36()
yielded in part to the commands of God : he resisted altogether
at first; but gradually receded from his detenninations and
the to offe: their sacrifices in Egypt; 'then
go mto the Wilderness, prov1ded they did not go very far into
1t : then he would let the men go : then at last the women and
children also : but he would suffer them to take away their
cattle : those he was determmed to keep, as a pledge of their
return. In all this there was nothing but pride and stoutness
of heart. He held every thing fast, till it was wrested from
him by smile fresh judgment, and conceded nothing but from
absolute compulsion. And thus it is that many amongst our-
selves part with their sins. They would retain them all, and
gladly too, if the indulgence of them would consist with their
hope from heaven. If they part with any, they do it as a
mariner who casts his goods overboard to lighten his ship and
keep it from sinking: but it is with reluctance that he parts
with them; and he wishes for them all again, the very instant
he is dafe on shore. From the same motive flows his per-
of certain duties: he engages not in them from any
delight that he has in them, but from a self-righteous desire of
purchasinb heaven by these sacri:ficP.s.
But in all this there is nothing of true humiliation, nothing of
real piety. The sinner, when his heart is right with God, desires
to fulfil all the commandments of his God: " not one of them
is grievous unto him:" he would not wish to be allowed to vio-
late any one of them; but desires to " stand perfect and com-
plete in all the will of God." He would not retain a right eye
or a right hand, that. should be an occasion of offence to his
God and Saviour. As it is his prayer that " God's will may be
done by him on earth as it is in heaven," so is it his daily
endeavour to carry it into effect: and, could he but have the de-
sire of his soul, he would be " pure as Christ himself is pure,''
and "perfect as his Father which is in heaven is perfect."
This union of deep sorrow for the past, and of unreserved
obedience for the future, is marked by God himself as consti-
tuting that state of mind which alone will prove effectual for
our acceptance with him.]
Having explained the nature of true humiliation,.
we proceed to,
Il. Expostulate with those in whom it is not yet
wrought-
There is but too much reason for this expostulation
wheresoever we look-
. . [Their need of humiliation, none, I apprehend, will
venture to deny. Let us only look back and see how we
have acted towards God, as our Creator, our Governor, qur
366
EXODUS, X. 3. [78.
Benefactor --- Let us mark our past conduct also towards
the Lord Jesus Christ, who assumed our nature, and died upon
the cross to save us - - - Let us yet further call to mind all
the resistance which we have given to the motions of the Holy
Spirit within us ---and we shall find ground enough for
our humiliation before God.
Yet who has humbled himself aright? Who has sought the
Lord from day to day " with strong crying and tears ? " - - -
Who has given up himself wholly and unreservedly to God, de-
termining through grace to have no other will but his?---
Does not conscience testify against us in relation to these
matters, and warn us that there is yet much, very much wanting,
to perfect our humiliation before God? ---]
We beg leave then, in the name of the Most High
God, to expostulate with all whose consciences now
testify against them-
[" How long will ye refuse to humble yourselves before
God? " Have ye ever fixed a time in your minds ? Do ye fix
upon old age? What certainty have ye of living to old age ?
Do ye fix upon a time of sickness and of death? How know ye
that ye shall have space then given for repentance, or that the
Spirit of God, whom ye now resist, shall be imparted to you
for the producing of true repentance? How know ye, that if
you do then repent, your repenta}lce will proceed any further,
or be more effectual for your salvation than Pharaoh's was?
Consider, I pray you, the guilt, the .folly, and the danger
of delaying your humiliation before God. Will you make the
very forbearance of God which should lead you to repentance,
the ground and occasion of protracting your rebellion against
him? ---Think ye that God will not overcome at the
last ? Will ye set briers and thorns in battle against the de-
vouring fire? or did ye ever hear of one who hardened himself
against God and prospered?-- -Will not sin harden you in
proportion as it is indulged? And "will the Spirit strive with
you for ever?" Have you not reason to fear, that, if you continue
impenitent under your present circumstances, God will give
you up to judicial hardness, and a reprobate mind?---
Beloved Brethren, I entreat you to fix some time when you
will cast down the weapons of your rebellion, , and humble
yourselves in truth before God---]
Two ENCOURAGEMENTS I would set before you:
1. It is never too late-
. [At" the l v ~ n t h hour" those who give themselves up to
Hrm. shall be rece1ved. Let not the aged or the sick say
'Th . h ' L ' ' ,
. ere 1s no. ope. et not the vilest of the human race
mdulge desprur. A Manasseh holds forth to every child of
7 4.] DISTINGUISHING PRIVILEGES OF GOD'S PEOPLE. . 86'7
man the richest encouragement--- and an assurance that
of those who come to Christ in penitence and faith, "not one .
shall ever be cast out e" -. - -]
2. It is never too soon-
[It was not the men only, but the children also, yea, even
" the little ones," whom God required to go forth into the wil-
derness to offer sacrifice to himf: and in the New Testament
our blessed Lord says, " Suffer the little children to come unto
me, and forbid them not; for of such is the kingdom of hea-
ven." 0 that young people did but know the blessedness of
serving God! Who ever yet regretted that he had begun to re-
pent too Who ever yet made it a matter of sorrow that he
" had served the Lord from his " " Remember then, my
Brethren, your Creator in the days of your youth." Let not
Satan have the best of your time; and the mere dregs be re-
served for God: but "to-day, whilst it is called to-day," begin
that life, which is the truest source of ,happiness in this world,
and the most certain pledge of glory in the world to come.]
e 2 Chron. xxxiii. 12, 13. f ver. 9, 10.
LXXIV.
DISTINGUISHING PRIVILEGES OF THE LORD's PEOPLE.
Exod. x. But all the children of Israel had light in tkei'l'
dwellings.
OF all the plagues which in rapid succession were
inflicted upon Egypt, not so much as one fell upon
the children of Israel : their cattle, and every thing
belonging to them, enjoyed the same exemption as
themselves. And this distinction was well calcu-
lated to convince Pharaoh, that Israel's God was the
only true God, and that the idols of the heathen were
vanitya. But, whilst we admit that this was the
primary end of all the judgments, and of the plague
of darkness amongst the rest, we cannot but think
that this particular plague had something in it more
than ordinarily instructive ; inasmuch as it served to
shew, that between the Lord's people and others
there is at all times as great a difference, as there
then was between Goshen and the rest of Egypt.
We say not, indeed, that this particular application
of the subject is anywhere by the inspi.red
writers; but we do say, that It may well be so apphed,
Exod. viii. 22
868 EXODUS, X. ~ 3
[74.
in a way of accommodation at least, to the eluci-
dation of this most important point.
I will take occasion from it then to shew,
I. The difference which God has put between his
own people and others-
In their state, and nature, in their relation to God
and to each other, in their prospects also, and in
their end, the two descriptions of persons are widely
different from each other : the one are quickened
from the dead, and partakers of a divine nature ;
united to Christ and to each other in one body and
by one spirit ; with an heavenly inheritance before
them, which they are speedily and for ever to pos-
sess ; whilst the others are yet H children of the
V\<icked one," with rio other prospect than that of a
banishment from the divine presence, and an ever-
lasting participation with the fallen angels in their
unhappy lot. But without entering into this large
view of the subject, I will endeavour to shew what
light the children of Israel are privileged to enjoy in,
1. Things temporal-
[In appearance, " all things come alike to all ; " or, if
there be any particular difference in relation to temporal
things, it is rather in favour of the ungodly. But the godly,
whether they possess more or less of this world, have an enjoy-
ment of it, of which the world at large are destitute, and in
their present state incapable. They taste God's love in every
thing ; and have a more vivid apprehension of the smallest
blessings, than an ungodly man has of the greatest. The
"blessings" of the ungodly are, in fact, "cursed to them :"
" their table is a snare to them;" and even their bodily health
and strength are made occasions of more flagrant transgres-
sions against their God. To God's Israel, on the contrary,
their severest afflictions are made sources of good ; insomuch
that they can "glory in their tribulations\" and "take plea-
sure in their sorest infirmitiesc." Whatever trials assault
them, they " all work together for their. good d ;" yea, "light
and momentary as they are, they work out for them a far more
exceeding and eternal weight of glorye." The very best
portion of the wicked is lighter than vanity ; whilst the worsf
of a good man's lot is received by him not only with "patience
b Roni. v. 3. c 2 Cor. xii. 10. d Rom .. yili, 25. e 2 Cor. iv. 17.
7 4.] DISTINGUlSHING PR,IVILEGES OF GOD's PEOPLE, 369
and long-suffering, but joy and Though
he be the poorest of mankmd, he does m effect " mherit the
earth;" yea, he "inherits all things."]
2. Things spiritual-
[The ungodly man is truly in darkness with respect to
every thing that is of a spiritual nature. He neither does,
nor can, comprehend any thing of that kind, for want of a
spiritual discernment. But God's highly favoured people
" have light in their dwellings," whereby they can discern
things invisible to mortal eyes. The evil of sin, the beauty of
holiness, the glory of Christ, the blessedness of heaven, are open
to their view, and are contemplated by them with a zest
which can be conceived by those only who actually experience
it in their souls. What shall I say of" the light of God's coun-
tenance lifted up upon them," or of " the love of God shed
abroad in their hearts by the Holy Ghost?" What shall I say
of the Holy Spirit dwelling in them as " a Spirit of adoption,"
"witnessing with their spirits that they are God's children,"
and "sealing them unto the day of redemption," and being
" an earnest of heaven itself" in their souls? To attempt to
describe these things would be only to " darken counsel by
words without knowledge." If we should in vain attempt to
convey to one immured in a dungeon a just conception of the
lustre and influence of the meridian sun ; much more must we
fail, if we would attempt to give to a natural man a just ap-
prehension of" the things of the Spirit :" for neither have we
any language whereby adequately to express them, nor have
they any faculties whereby duly to apprehend them.]
3. Things eternal-
[What can an ungodly man see beyond the grave ?
Truly in relation to the future world he is in darkness, even
in "a darkness that may be felt." If he reflect at all, he can
feel nothing but " a certain fearful looking-for of judgment
and fiery indignation to consume him," and have no prospect
but that of "the blackness of darkness for ever." But in
reference to eternity, the child of God is seen to the greatest
advantage. 0, what prospects are open to his view! What
crowns, what kingdoms, await him! Truly he stands as on
Mount Pisgah, and surveys the Promised Land in all its length
and breadth. He joins already with the heavenly hosts in
all their songs of praise, and, according to the measure of the
grace bestowed upon him, anticipates "the pleasures which
are at God's right hand for evermore.'']
But, that I may not tantalize you with joys whicl1
vou can never taste, let me proceed to shew
"
VOl. t.
r Col. i. 11, 12.
n n
370 EXODUS, X. [74.
JI. How we may secure to ourselves their happy lot-
Can an Egyptian become an Israelite ? Yes, he
may-
[ An Israelite is a descendant of Abraham, in the line of
Jacob. But how then can this relation be transferred to a
foreigner ? Mter the flesh indeed, an Edomite must remain
an Edomite ; an Egyptian must continue an Egyptian. But
after the Spirit, the transition may be made by all, of what-
ever nation, provided only they earnestly desire it. Through
faith in that blessed Saviour in whom Abraham believed, we
may be brought to a participation of all the blessings which
were conferred on him. Hear what the Scripture saith :
" Know ye, that they who are of faith, the same are the chil-
dren of Abraham:" the same, too, are "blessed with faithful
Abraham;" yea, " the blessing of Abraham comes on them
through Jesus Christ:" "if we be Christ's, then are we Abra-.
ham's seed, and heirs according to the promiseg.'']
And, under this character, we shall be exempted
from all the Egyptian plagues, and entitled to all the
distinctions that ever were conferred on God's chosen
people-
[Truly, however gross the darkness which may have
covered us in past times, we shall have " light in our dwell-
ings;" yea, we shall be brought out of darkness into God's
marvellous light ; and not only " be turned from darkness
unto light, but from the power of Satan unto God.'' Say,
Brethren, whether this does not accord with the experience of
some amongst you? Say, whether the brightest hours of your
former life are comparable even with your darkest now? I
well know that in this present life there will be clouds that
will occasionally intercept the full radiance of the Sun of Right-
eousness, and induce a transient gloom over your horizon : but
I ask with confidence, whether at such a season you would
exchange your portion for that of the happiest worldling upon
earth? No: you well know, that though your "darkness
may continue for a night, joy will come in the morningh:" and
even in the darkest night some gleams of light are wont to
shine into your soul, according to that sure promise, "Unto
the godly there ariseth up light in the darknessi," True it is,
that sin will bring darkness upon the soul: and true it is, also,
- that bodily disease may sometimes operate unfavourably in
this but, if we be upright before God,. " when we
walk m darkness, the Lord will be a light unto us k;" and, in
g Gal. iii. 7, 9, 14, 29.
i p .. 4
s. cxu. .
h Ps. xxx. 5.
t M' .. 8
1c. vn. .
7 5. J GOD DISTIN(WISHES HIS PEOPLE. 371
due season, " our light shall shine in obscurity, and our dark-
ness be as the noonday'."]
ADDRESS-
I. who are walking in the light of their own
carnal enJoyments--
[Truly it is but a taper that ye possess, whilst ye are
regardless of the radiance of the noonday sun ---And
what does God say to you? " Behold; all ye that kindle a
fire, that compass yourselves about with sparks ; walk in the
light of your fire, and in the sparks that ye have kindled:
but this shall ye have of mine hand at last, ye shall lie down
in sorrowm." "Behold, my servants shall eat; but ye shall
be hungry: behold, my servants shall drink, but ye shall be
thirsty: behold, my servants shall rejoice, but ye shall be
ashamed : behold, my servants shall sing for joy of heart, but
ye shall cry for sorrow of heart, shall howl for vexation
of spiritn."]
2. Those who, though Israelites indeed, are yet
walking in somewhat of a gloomy frame-
[W e have before said, that such seasons may occur : but
the dixection given you by God himself is that which must be
yom consolation and support: " Who is among you that feareth
the Lord, that obeyeth the voice of his servant, and yet walk-
eth in darkness and hath no light? Let him trust in the name
of the Lord, and stay upon his God
0
." There may be reasons
for the withdrawment of light from your souls, reasons of
which you at present have no conception. Peradventure God
has seen that you have not duly improved the former manifes-
tations of his love ; or he may see that an uninterrupted con-
tinuance of them might give advantage to Satan to puff you
up with pride. But, whether you can trace these suspensions
of the divine favour to any particular cause or not, learn at all
events to justify God in them, and to improve them for the
deeper humiliation of your souls: and look forward to that
blessed period when you shall " dwell in the light as God is
in the light," and enjoy a day that shall never endP.]
I Isai. lviii. 10.
o Isai. I. 10.
m Isai. l. 11. n Isai. lxv. 13, 14.
P 1 John i. 7. Rev. xxi. 23. and xxii. 5.
LXXV.
GOD PUTS A DIFFERENCE BETWEEN HIS PEOPLE AND OTllERS.
Exod. xi. 7. Know, how that the Lord doth put a dijference
between the Egyptians and brael.

EXODUS, XI. 7. [7 5.
A PRINCIPAL intent of God in the various dis-
pensations of his providence is, to make himself known
unto the world. By some of his works he makes
known his natural perfections of wisdom and power ;
by others, his moral perfections of goodness and truth.
In his dealings with Pharaoh in particular, we are
expressly told that he had this end in viewa. The
exercise of his sovereignty was in that instance in-
tended to be displayed b; as also in the whole of " the
difference which he put between the Israelites and the
Egyptians:" but if we consider these two nations as
types or representatives of the friends and enemies of
God, we shall be rather led to contemplate the equity of
all his dispensations towards them. It is in this light
that we propose to dwell upon the woxds before us.
" Know ye then that the Lord doth put a difference
between his own people and others"-
!. He did so from the beginning-
, [Go back to the antediluvian world c--- Consult the
patriarchal aged_--Look at the history before use---
Search the records of all succeeding ages f- - - The annals
of the whole world conspire to establish this important truth.]
II. He does so at this present hour-
[If we have been attentive observers of what passes around
us, or within our own hearts, we shall not need to be told that
God does at this time, no less than in ages, distinguish
his people from others. He does so in the dispensations g
a Exod. x. 1, 2. b Rom. ix. 17-20.
c How different his conduct towards the two first men that were
born into the world! Gen. iv. 3-5. What singular honour did he
confer on Enoch! Heb. xi. 5. What distinguished mercy did he
vouchsafe. to Noah! Gen. vi. 9--13.
d How different his regards to Abraham, Isaac, and J acob, from
any that he shewed to those amongst whom they dwelt !
e From the latter plagues, the flies, the murrain, the darkness, and
the slaughter of the first-born, the Israelites were exempt; The
cloud also was dark to one, but light to the other : and the sea was
both a passage and a grave.
f It is impossible to read the history of David or Elijah in the Old
Testament, or of the Apostles in the New, and not see this written
as with a sunbeam.
g He not unfrequently interposes to screen them from calamities,
(Job v ... .and always to sanctify the calamities he sends.
Uom. vm. 28. H1s very presence with them in trouble is equivalent
75.] REDEMPTION CELEBRATED.
of his providence - - - and in the communications of his
graceh---]
Ill. He will do so to all eternity- .
[If we would know the full extent of that difference which
he will put between his people and others, we must go up to
heaven, and taste all the glories of it---and go down to
hell, and experience all its - - - Never till then
shall we be adequate judges of this momentous subject.]
QUESTIONS-
I. Do you believe this truth ?
[Many think that "God will not do good or evil," and
that he will neither reward nor punish. Whether they be con-
scious of such infidelity or not, their life too plainly proves its
dominion over them - - - Beware of such atheistical senti-
ments ; and seek that, whatever becomes of others, ye may be
monuments of his love and favour--- J
2. Do you live under the influence of it ?
[Happy were it for us, if we could always bear in mind this
solemn truth! How importunate would be our prayers, how .
ardent our praises, how indefatigable our exertions ! - - -
Let us contemplate the separation which God will make in
the day of judgmenti; and labour incessantly, that we may be
numbered amongst his mostfavoured'saintsk---]
to a deliverance from it. Ps. xxxi. 20. (The full import of that verse
will, when discovered, richly repay our meditations upon it.)
h Whence is it that the Lord's people are enabled to triumph, as
they do, over the world, the flesh, and the devil ? Is it not that they
are strengthened by Christ, (Phil. iv. 13.) and that "his grace is
sufficient for them ?"
i Mal. iii. 18. Matt. xxv. 33, 46. k Mal. ill. 16, 17.
LXXVI.
REDEMPTION CELEBRATED.
Exod. xii. 4<1, 49Z. It came to pass at the end of four hundred
and thirty years, even the self-same day it came to pass, that
all the hosts of the Lord went out from the land of E:gy:pt.
It is a night to be much observed unto the Lord, for brzngzng
them out from the land of Egypt: this is that night of the
Lord to be observed of all the children of Israel in their
generations.
THE Lord, for wise and gracious reasons, often
delays the execution of his till we, i.n our
impatience, are almost ready to thmk he has forgotten
874 EXODUS, XII. 41, 4fZ.
L76.
them. But, however long he may appear to neglect
us, "he is not slack concerning his promises, as some
men count slackness a." He has fixed a time, beyond
which there shall be no delay b: and at the appointed
hour he will shew himself "mighty to save."
To Abraham and his seed God promised to give
the land of Canaan. But behold, no less than four
hundred and thirty years were ordained of him to
pass, and a great portion of that time in extreme
suffering, before his seed were permitted to see the
long-wished-for period. But at the time fixed from
the beginning in the divine counsels, "even the self-
same day it came to pass," that all the hosts of Israel
were brought forth out of Egypt; and God's promises
to them were fulfilled.
In like manner it was promised to A dam that "the
seed of the woman should bruise the serpent's head."
But four thousand years were suffered to elapse
before that -promised Seed was sent into the world.
"When, however, the fulness of time was come, God
sent him, made of a woman, made under the Law, to
redeem them that were under the Law, that we might
receive the adoption of sons c." In effecting this great
work, the Messiah was to die d. But " he was not
to see corruption
6
." On the third day he was to rise
again r. To prevent this, every expedient was resorted
to, that human ingenuity could contrive. But at the
appointed moment the Saviour rose; and thus com-
pleted the deliverance of a ruined world.
These two events are referred to in the text; the
one, historically; the other, typically. ,
To these events I will .first call your attention-
Great was the deliverance of Israel from Egypt-
[Sore, beyond conception, was the bondage of the children
Qf Israel; insomuch that "God himself was grieved at it."
:)3'Q,t, through the judgments executed on their oppressors,
Pharaoh was at last prevailed on to dismiss them. The last
great judgment that was inflicted on their enemies was the de-
lltruction of their first-born throughout all the land of Egypt;
a 2 Pet. iii. 9.
d H b.. ,
'e .n. 14, 15.
b Hab. ii. 3.
e Ps. xvi. 10.
c Gal. iv. 4, 5.
r Matt. xii. 40.
76.j REDEMPTION CELEBRATED.
375
from which the Israelites were protected by the blood of the
paschal lamb sprinkled on their dwellings. This was altogether
a wonderful such as never had been vouchsafed to
any other nation under heaven g.
The end of that deliverance rendered it yet more glorious;
because they were now consecrated to the Lord as " a special
people above all people upon the face of the earth:" and they
were led forth under the immediate guidance and protection
of God himself, to "a land :flowing with milk and honey,"
" a land that was the glory of all lands."
This was a redemption which might well be remembered
by them, in all future ages, with wonder, and gratitude, and
praise.]
But infinitely greater is the deliverance that has
been vouchsafed to us-
From how much sorer bondage are we rescued, even from
the bonds of sin and Satan, death and hell! - - - And how
much more wonderful is the means of our preservation, even
the blood of God's only dear Son, once shed on Calvary, and
now sprinkled on our souls! ---To how much higher a
state too are we raised, not nominally, but really, the sons of
God, and the inheritors of the kingdom of heaven! ---
What shall we say of It surpasses the utmost concep-
tion both of men and angels ; and has a height and depth, and
length and breadth, "that is utterly incomprehensible.]
Let me next commend to your special observance
this h day, on which these great events are
commemorated-
They deserve well to be commemorated by the
whole human race-
[The deliverance from Egypt will be a standing memorial
of God's power and grace to the very end of time. But what
shall we say of the redemption which that event typified?
Should not that be held in remembrance by us? Should not
that be annually commemorated with the devoutest acknow;.
ledgments? Verily, " it is a day much to be observed unto
the Lord," even unto the latest generations.
And here I cannot but regret that the stated remembrance
of these wonderful events is by a great multitude of religious
professors utterly disregarded. Under an idea .of avoiding
Popish superstition, many have run to an opposite extreme,
and cast off the very semblance of gratitude, and put from
them the most effectual means of exciting it in the soul. That
such memorials may degenerate into form, I readily acknow-
ledge; but that they may be subservient to the greatest
ll Deut. iv. 32--34.
h Preached on Easter Da.y.
376
EXODUS XII. 41, 4Yl. [76.
spiritual elevation, I have no doubt: and I c n n o ~ but lament,
that, through a licentious zeal for what they call hberty, many
deprive themselves of most invaluable blessin&'s. To us of the
Established Church, I thank God, these pnvileges are pre-
served: and I would recommend to every one of you a con-
scientious and devout improvement of them. Nor can I
doubt, but that as the memorial of our Lord's death continued
to us in the Sacramental Supper is found a blPilsing, so will
the stated remembrance of our Lord's birth, and death, and
resurrection, on the days on which they are commemorated,
prove a blessing to all who will consecrate the time to a special
consideration of those stupendous mercies.]
The way in which they should be observed may
be learned from the .history before us-
[The Israelites, to their latest generations, were on that
day to eat of the paschal lamb, and to renew their dedication
of themselves to him as his peculiar people. And in this way
should we employ this holy day.
Let us this day keep a feast unto the Lord;. Let us eat of
the Paschal Lamb, and feed on that adorable Saviour who shed
his blood for us, to redeem our souls from death ---But
let us " eat it with the bitter herbs" of penitential sorrow, and
" with the unleavened bread" of sincerity and truth k, Nor is
this a suggestion of man; but of the Lord himself, who has
given us this very command
1
Mark wen: I pray you, these
peculiar circumstances, which alone will ensure a favourable
acceptance of your services before God : for without deep peni-
tence and guileless sincerity your services will be only an
abomination to the Lord----
Let us also dedicate ourselves to him as his peculiar people m.
We are not our own: we are bought with a price: we should
therefore glorify our God with our bodies, and our spirits, which
are hisn. Remember how entirely the people of Israel were
now separated from the world, and how completely they were
made dependent on their God. Remember too, that they had
but one object in view, namely, the attainment of the-promised
land. Thus in spirit should we be: in spirit, I say; because we
have offices to perfonn, which preclude a possibility of entire
separation from the world. But if, whilst we fulfil the duties
of our respective stations in the world, we attain in heart what
the external situation of Israel was designed to represent, we
shall do well. This should from henceforth be our one labour.
Behold them, and God himself at their head-he theirs and
they his! So let us consecrate ourselves this day to him' that
" b hi . '
we may e s people, and he our God, for ever and ever."]
i ver. 14. k ver. 8. with Deut. xvi. 1-4.
m Exod. xiii. 2. with Numb. viii. 17.
1
1 Cor. v. 7, 8.
n 1 Cor. vi. 19, 20.
77.] THE PASSOVER.
377
LXXVII.
THE PASSOVER.
Exod. xii. 3-11. Speak ye unto all the cong1egation of Israel,
saying, In the tenth day of this month they shall take to them
et,ery man a lamb, according to the house of their fathers, a
lamb for an house : and if the household be too little for the
lamb, let him and his neighbour next unto his house take it,
according to the number of the souls : every man according to
ltis eating shall make your count for the lamb. Your lamb
shall be without blemish, a male of the first year: ye shall
take it u ~ from the sheep, or from the goats. And ye shall
keep it up until the fourteen tit day of the same month, and
the whole assembly of the congregation of Israel shall kill it
in the evening. And they shall take of the blood, and strike
it on the two side-posts, and on the upper door-post of the
houses wherein they shall eat it. And they shall eat the flesh
in that night, roastwithji1e, and unleavened bread, and with
bitter herbs tlwy slwU eat it. Eat not of it raw, nor sodden
at all with water, but roast with fire; his head with his legs,
and with the purtenance thereof. And ye shall let nothing
of it remain until the morning; and that which remaineth of
it until the morning ye shall burn with fire. And thus shalt
ye eat it; with your loins girded, your shoes on your feet,
and your staff in your hand: and ye shalt eat it in haste;
it is the Lord's passover.
THE mercies promised to the Lord's people shall
be fulfilled to them in due season. Their trials may
be long continued, and may increase when the time
of their termination is near at hand: but God will not
forget his promises, or delay the execution of them
beyond the proper time. He had foretold to Abraham
that his posterity should be ill treated in Egypt to a
certain period; but that they should then be brought
out of it with great substance. The appointed period,
foretold four hundred and thirty years before, was
arrived, and yet the condition of. the Israelites was as
distressed as ever: but at its conclusion, " even on the
self-same day," t ~ promised deliyerance was vouch-
safed; and an ordmance was appomted to keep up the
remembrance of it to all future generations.
From the words of our text we shall be led to notice,
I. The ordinance itself-
378 EXODUS, XII. 3-11. [77.
This was,
1. Commemorative-
[The deliverance of Israel from the sword of the destroying
angel, and from their bondage in Egypt, was great a, and unpa-
ralleled from the foundation of the world b. And, in the com-
memoration of it, God appointed that in all future ages one of
the junior members of each family should ask the reason of
the institution, and the head of the family should relate what
God had done for their nation in passing over the houses of the
Israelites when he slew the Egyptians, and in bringing them
out of their cruel bondage c. To this the Apostle refers, when
he speaks of the Lord's Supper as an ordinance appointed for
"the shewing forth of the Lord's death, till he come" again at
the end of the world to judgmentd.J
2. Typical-
[Every the minutest particular in this ordinance seems to
have been intended to typifY the redemption of the world by
the death of Christ. "The lamb," which was to be "under
a year old," denotes Christ, " the Lamb of God," in a state
of perfect purity e. It was to be "a male," as being the most
perfect of its kind, and " without blemish," in order to repre-
sent the perfect manhood of Christ, who was indeed " a lamb
without blemish and without spot r." fi was to be set apart four
days before it was slain; not orily to mark God's eternal desig-
nation of Christ to be a sacrifice, but to foreshew that Christ,
during the four last days of his life, (from his entrance into
Jerusalem to his death,) should be examined at different tri-
bunals, to ascertain whether there were the smallest flaw in his
character; that so his bitterest enemies might all be constrained
to attest his innocence, and thereby unwittingly to declare, that
he was fit to be a sacrifice for the sins of the whole world. The
precise hour of the day wherein Jesus was to die, is thought to
have been predicted by the time appointed for the slq,ying of the
paschal lamb, which was "between the two evenings," or soon
after three o'clock in the afternoon: and it was ordered to be
slain by all the congregation; to shew that all ranks and orders
of men, both of Jews and Gentiles, should concur in his death.
Its blood was to be sprinkled on the door-posts and lintels, to shew
that the blood of Christ must be sprinkled upon our hearts and
consciences, if we would not fall a prey to the destroying angel :
but it was not to be sprinkled on the threshold, because the
blood of Christ is not to be trodden under foot, or counted by
a Dent. xxvi. 8. b Dent. iv. 34. c ver. 25-27. d 1 Cor. xi. 26.
e This m?re to its age than the explanation
generally gi':en, of Christ bemg cut off m the midst of his years.
f 1 Pet. 1. 19
77.] THE PASSOVER.
379
any as an unholy t h ~ n g g Its flesh was to be roasted, (not to
be eaten raw or bmled,) that the extremity of our Saviour's
sufferings from the fire of God's wrath might be more fitly
depicted. It was to be eaten by all; because none can ever be
saved, unless they eat of Christ's flesh, and receive him into
their hearts by faith. It was to be eaten whole, and not a
bone of it to be brokenh; probably to intimate, that we must
receive Christ in all his offices and in all his benefits; and cer-
tainly to foreshew, that he should be exempt from the common
fate of all who died his death, and be marked out thereby with
the most undoubted evidence, as the true Messiah. And none
of it was to be left till the morning, lest it should be treated
contemptuously by the profane, or become an occasion of
idolatry or superstition to mistaken zealots ; and to guard us
also against similar abuses in the supper of our Lord. J
Some other particulars worthy of observation will
occur, w bile we consider,
11. The manner of its celebration-
In this also was the ordinance both commemorative
and typical. The bitter herbs and unleavened bread
were intended to keep up a remembTance of the bitter
sorrows which they endured, and the bread of affliction
which they ate, in Egypti; and their standing, with
their loins girt, and shoes on their feet, and staves in
their hands, denoted the haste with which they were
driven out of the land, as it were, by the Egyptians
themselves. As types, these things declared in what
manner we should feed upon the Lord Jesus Christ.
We know that it is possible enough to strain types
and metaphors too far: but in interpreting the import
of the paschal sacrifice, though in some smaller
matters we may not be able to speak with certainty,
the great outlines are drawn by an inspired Apostle;
who says, "Christ our passover is sacTificed for usk."
Taking him then for ouT guide, we say that we may
learn even from the manner in which the passover
was celebrated, how we are to feast upon the Lamb
of God that has been slain for us. We are to do it,
1. With humble penitence-
[The bitter herbs reminded the Israelites of the misery
they had endured: but we must further reflect upon the gliilt
s He b. x. 29. h John xix. 36. i Deut. x vi. 4. k 1 Cor. v. 7, 8.
380 EXODUS, XII. 3--11.
L77.
we have contracted. Their bondage was the effect of force and
constraint ; ours has been altogether voluntary ; and therefore
has involved us in the deepest guilt - - -when we eat of
Christ's flesh, we must recollect that his sufferings were the
punishment of our iniquities ; and we must " look on him
whom we have pierced, and mourn; yea, we must mourn for
him as one mourneth for his only son
1
." And the more
assured we are of our deliverance from wrath through him, the
more must we abhor ourselves for all our iniquities, and for all
our abominations m-----]
2. With unfeigned sincerity-
[This is expressly declared by the Apostle to have been
intended by the unleavened bread n. Sin is a leaven, the
smallest portion of which will leaven and defile our whole souls.
It must therefore be purged out with all possible care and
diligence. If we retain knowingly and wilfully the smallest
measure of it, we have nothing to expect but an everlasting
separation from God and his people --- Let us then search
and try our own hearts ; and beg of God also to " search and
try us, to see if there be any wicked way in us and to lead us in
the way everlasting" - ---We must be " Israelites indeed
and without guile," if we would enjoy the full benefits of the
body and blood of Christ.]
3. With active zeal-
{W e are in a strange land, wherein "we have no con-
tinuing city ; but we seek one to come, even a city that hath
foundations, whose builder and maker is God." We are not
to take up our rest in this world, but, as pilgrims, with our loins
girt, our shoes on our feet, and our staff in our hand, to be
always ready to proceed on our journey to the heavenly Canaan.
In this state and habit of mind we should feed upon Christ
from day to day ; commemorating the redemption he he.s
wrought out for us, and receiving from him renewed strength
for our journey--- This weanedness from every thing in
this world, and readiness to depart out of it at any moment that
our Lord shall call us, constitutes the perfection of a Christian's
character, and the summit of his felicity---]
APPLICATION-
[Whether we be Israelites feeding on the Paschal Lamb,
or Egyptians lying on our beds in thoughtless let us
that the hour is fast approaching, when God will
put a the and the Egyptians.
Let the one reJOICe m the 'Safety which they enjoy under the
blood sprinkled on their hearts ; and let the other tremble at
1 z h ..
ec xu. 10.
m Ezek. xvi. 63.
n 1 Cor. v. 7, 8.
78.] THE DELIVERANCE OF THE PASSOVER. 381
their impending danger from the sword of the destroying angel:
and let all endeavour to realize the unavailing cries of God's
enemies, and the joyful exultations of his redeemed people.
0 terrible judgment! 0 glorious deliverance! May God keep
us all from, hardening our own hearts, and stir us up to an im-
mediate compliance with the directions given us in the Gospel!]
LXXVIII.
DELIVERANCE OF THE ISRAELITES FROM THE DESTROYING
ANGEL.
Exod. xii. ~ 1 ~ 3 . Then Moses called for all the elders oj
Israel, and said unto them, Draw out, and take you a lamb
according to your families, and kill the passover .. And ye
shall take a bunch of hyssop, and dip it in the blood that is
in the bason, and strike the lintel and the two side-posts with
the blood that is in the bason; and none of you shall go out
at the door of his house until the morning. For the Lord will
pass through to smite the Egyptians: and when he seeth the
blood upon the lintel and on the two side-posts, the Lord will
pass over the door; and will not suffer the destroyer to come
in unto your houses to smite you.
THE office of a Minister is to declare to the people
what he himself has received from God to deliver to
them
3
Nothing should be added by him; nothing
should be withheld b. The direction given to Moses,
" See thou make all things according to the pattern
shewed to thee in the mount c," is that to which all
the servants of God should be conformed in all their
ministrations. In this consists fidelity. "If we add
any thing to the word of God, the plagues contained
in it shall be added unto us: if we take away from
it, our names shall be taken out of the book of life d."
It is spoken to the honour of Moses, that " he was
faithful in all his house:" and we find invariably, that
the messages which he delivered to the people, and
the ordinances which he established among them,
accorded with the commission which he himself had
received from God. In the words before us, he de-
livers to them a message of terror and of mercy:
he informs them of the judgment about to be inflicted
on the Egyptian first-born; and of the means which
a 1 Cor. xv. 3. b Acts xx. 27. c Heb. viii. 5. d Rev. xxii. 18, 19.
38fJ
EXODUS, XII. fJt.--!23. [78.
God in his mercy had appointed for exempting them
from the general calamity.
We propose to
I. The means prescribed-
God might have preserved his people without any
particular means; as he did when he sent forth an
angel to destroy almost the whole Assyrian army.
But he intended this deliverance as a type of a far
greater deliverance, which he should afterwards effect
through the incarnation and death of his own Son;
and therefore he appointed certain observances which
should lead their minds to that great event-
1. They must kill the paschal lamb-
['I'hough the passover differed from all other sacrifices,
inasmuch as no part of it was burnt upon the altar, yet it is
expressly called a sacri:ficee; ,and it was ordered to be repre-
sented under that character to all succeeding generations!: and
St. Paul himself speaks of it as prefiguring, in that particular
view, the death of Christg.
Here then it is most instructive to us, as it teaches us, that,
without a sacrifice offered unto God for us, we cannot obtain
favour in his sight, or escape the judgments which our sins have
merited. We do not presume to say, absolutely, what God
might, or might not, have done ; because we know nothing of
God except as he is pleased to reveal himself to us : but, as
far as the revelation he has given us enables us to judge, we
are persuaded that a vicarious sacrifice was necessary; and that,
without such a sacrifice, God could not have been "just, and
at the same time the justifier" of sinfulmanh-- -]
2. They must sprinkle its blood-
['I'he destroying angel might have been instructed to
discern between the Israelites and the Egyptians without any
external sign upon the walls : but God ordered that the blood
of the lamb should be sprinkled on the lintel, and side-posts
of the doors, in order to shew us yet further, that the blood of
Christ must be sprinkled on our souls. The blood of the lamb
did n?t save the Israelites b:y shed, but by being sprinkled :
and, m the same manner, It Is not the blood of Christ as shed
on Calvary, but as sprinkled on the soul, that saves us from
the to come. Hence the Scripture so often speaks of
our beiD&' "come to the blood of sprinkling, which speaketh
better things the blood of Abeli." We must, as it were,
e Deut. xvi. 4.
h R ... 26
om. m. 25, .
f ver. 26, 27. g 1 Cor. v. 7.
i Heb. xii. 24. and 1 Pet. i. 2.
78.] , THE DELIVERANCE OF THE PASSOVER. 383
dip the hyssop in the blood, and by faith apply it to our own
hearts and consciences, or else we can have no benefit from it,
no interest in it---]
3. They must abide in their houses-
[This was appointed, that they might know to what alone
they owed their safety, namely, to the blood sprinkled on their
houses. If, presuming upon their descent from Abraham, or
upon their having killed the passover, any of them had ventured
abroad before the morning, they would, in all probability, have
perished, as Lot's wife did after her departure from Sodom, or
as Shi:mei afterwards did by going without the walls of J eru-
salem k. The injunction given to them, teaches us, that we
must "abide in Christ
1
;" and that, to venture for one moment
from under the shadow of his wings, will involve us in the most
imminent danger, if not in utter ruin. We have no protection
from the pursuer of blood any longer than we continue within
the walls of the city of refuge m---]
Let us now take a view of,
11. The deliverance vouchsafed-
The deliverance itself was truly wonderful-
[Throughout all the land of Egypt, the first-born of every
person, from the king on his throne to the captive in the dun-
geon, was slain by an invisible agent. By whatever means the
various families were awakened, whether by any sudden im-
pression on their minds, or by the groans of their first-born
smitten by the destroying angel, there was at the same hour
throughout all the kingdom a cry of lamentation and of terror;
of lamentation for their deceased relatives, and of terror on their
own account, lest a similar judgment should be inflicted on
them also. What dreadful consternation must have prevailed,
the instant that the extent of this calamity was seen; when
every one, going for relief and comfort to his neighbour, saw
him also overwhelmed with similar anguish! But though the
first-born of men and cattle was destroyed amongst all the
Gentiles, not one, either of men or cattle, suffered amongst
the Israelites. How must the whole Jewish nation be struck
with wonder at this astonishing display of God's mercy towards
them!
But a greater deliverance than this was shadowed forth.
There is a day coming when God will put a more awful differ-
ence between his friends and enemies ; when his enemies,
'
k 1 Kings ii. 41-46.
I John xv. 4-'7. N.B. Five times in four verses is this truth
repeated.
m Num"" ~ ' ' X X V . 26-28.
384 EXODUS, XII. 21-23.
[78.
without exception, shall be smitten with the death,
and his friends be exalted to eternal glory and fehc1ty. What
terror will be seen in that day! what weeping, and wailing,
and gnashing of teeth among the objects of his displeasure! and
what exultation and triumph amongst those who shall be the
monuments of his distinguishing favour! That deliverance will
be indeed wonderful ; and eternity will be too short to explore
the unsearchable riches of grace and love contained in it. J
The manner in which it was dfected also deserves
particular attention-
[There was not one agent only in this transaction, but
two: a destroying angel, that went forth to execute judgment
indiscriminately on one in every house; and God, who attended
him, as it were, to intercept his stroke, and ward off the blow
wherever the blood was sprinkled on the houses. This is
clearly intimated in the text ; and it is as clearly referred to
by the Prophet Isaiah, who combines this image with that of a
bird darting between her offspring and the bird of prey, in
order to protect them from their voracious enemyn. Indeed
the very name given to the ordinance which was appointed to
commemorate this event, was taken from the circumstance of
God's leaping forward, and thus obliging the angel to pass over
every house where the blood appeared.
In reflecting on this, we take comfort from the thought,
that, whoever may menace the Lord's people, God himself is
their protector ; and that, " while he is for them, none can be
effectually against them." If all the angels in heaven, yea and
all the devils in hell too, were employed to execute vengeance
on the earth, we need not fear ; since God is omniscient to
discern, and almighty to protect, the least and meanest of his
believing people. J
We may LEARN from hence,
1. The use and excellence of faith-
[It was "by faith that Moses kept the passover, and the
sprinkling of blood, lest he that destroyed the first-born should
touch them
0
." It is by faith also, and by faith alone, that we
can obtain an interest in the Lord Jesus. In what other way
can we present to God his sacrifice ? In what other way can
we sprinkle our hearts with his atoning blood? In what other
way can we " abide in him till the morning" of the resurrec-
tion? This is not done by repentance, or love or any other
grace! put .by faith only. Other graces are and neces-
sary m place; but it is faith only that apprehends Christ,
and obtains for us all the benefits of his passion, r.et us then
n I .
Sat, XXXI. 5. 0
Heb. xi. 28.
79.] REDEMPTION OF THE FIRST-BORN.
385
"believe in him," and "live upon him," and "dwell in him,"
as our sure and only deliverer from the wrath to come.]
2. The importance of inquiring into our state
before God-
[The generality go to their rest as securely as the Egyp-
tians did, linawed by the threatenings of Almighty God, and
unconscious of the danger to which they were exposed. But
how many wake in eternity, and find their error when it is. too
late ! Let me then entreat you to inquire whether you have
ever dreaded the stroke of God's avenging arm? whether you
have been made sensible that God has appointed one way, and
one way only, for your escape? whether you have regarded
'"Christ as your passover that has been sacrificed for you?"
whether you have fed upon him, with the bitter herbs of peni-
tence and contrition? Have you dipped the hyssop, as it were,
in his blood, and sprinkled your souls with it ? And do you
feel that it would be at the peril of your souls, if you were to
venture for one moment from your place of refuge ? Make
these inquiries; and be not satisfied till you are assured, on
scriptural grounds, that you are out of the reach of the de-
stroying angel. Till then, adopt the prayer of David; " Purge
me with hyssop, and I shall be clean; wash me, and I shall be
whiter than snow."]
LXXIX ..
REDEMPTION OF THE FIRST-BORN.
Exod. xiii. 14-16. And it shall be, when thy son asketh thee
in time to come, saying, What is tMs? that thou shalt say
1.tnto him, By strength of hand the Lord brought us out from
Egypt, fr(Jm the house of bondage. And it came to pass,
when Pharaoh would hardly let us go, that the Lord slew all
the first-born in the land of Egypt, both the first-born of man,
and the first-born of beast : therefore I sacrifice to the Lord
all that openeth the matrix, being males; but all the first-
born of my children I redeem. And it shall be for a token
upon thine hand, and for frontlets between thine eyes: for
by strength of hand the Lord brought us forth out of Egypt.
THE works of God deserve to be had in continual
remembrance. His interpositions on behalf of our
forefathers ought not to be forgotten by us ; for we
ourselves are greatly affected by them. The whole
nation of the Jews at this day, and to the remotest
period of time, are deeply interested in the mercy
shewn to their ancestors when the Egyptian first-
VOL. I. cc
886 EXODUS, XIII. 14-16. [79.
t>orn were slain. If we reckon that every Israelite
had two sons, as well as daughters, (which, consi-
dering the care that had been taken to destroy all the
male children, may be taken as a fair average,) and
one out of those sons had been slain, we may calcu-
late, that not above one third of that nation would
ever have come into existence. On account of the
distinguished greatness of that deliverance, God ap-
pointed that it should be kept in remembrance, by
means of a varietv of ordinances instituted for that
..
purpose. Some of these institutions were to be
annually observed, (as the Passover and the feast of
unleavened bread,) and others were designed as daily
memorials of it. Such was the redemption of the
first-born, mentioned in our text. In consequence of
the preservation of the first-born, both of men and
beasts, among the Jews, God claimed all their future
first-born, both of men and beasts, as his property :
the clean beasts were to be sacrificed to him ; the
unclean were to be exchanged for a lamb, which
was to be sacrificed ; and the first-born children were
to be redeemed at the price of five shelels, which
sum was devoted to the service of the sanctuary.
This ordinance the Jews, to the latest generations,
were bound to observe,
I. As a memorial of God's mercy-
In this view, the end of the appointment is re-
peatedly mentioned in the text. Every time that the
redemption-price was paid for the first-born, either of
man or beast, it was to be like " a token upon their
hands, or a frontlet, or memorial, between their eyes a,"
to bring this deliverance to their remembrance.
Now the deliverance vouchsafed to us, infinitely
exceeds tlzeirs-
[Theirs was great, whether we consider the state from
they were (a sore bondage), or the means by
which they were delivered (the slaughter of the Egyptian first-
or the state to which they were raised (the service and
enJoyment of God, both in the wilderness and in the land of
Canaan). But compare ours in these respects, the guilt and
See ver. 9.
79.] REDEMPTION OF THE FIRST-BORN. ' 887
misery froin which we are redeemed-. - - the not pf
a few but of God's only dear Son, by which that
redemption IS effected - - -. and the blessedness to which
both in this world and the next, we are brought forth- - -'
and all comparison fails : their mercy in comparison of ours is
only as the light of a glow-worm to the meridian sun.]
Every thing therefore should serve to bring it to
our remembrance-
[God has instituted some things for this express purpose,
namely, baptism and the Lord's supper. But why should not
the same improvement be made of other Why may not
the sight of a first-born, whether of man or beast, suggest the
same reflections to our minds, that the redemption of them did
to the Jews? Why should not the revolutions of days, months,
and years, remind us of the darkness and misery from which we
are brought through the bright shining of the Sun of Right-
eousness ? What is a recovery from sickness, but an image of
the mercy vouchsafed to our As for the Scriptures, I
had almost said that we should literally imitate the mistaken
piety of the Jews, whb wore certain portions of them as brace-
lets and frontlets; but, if not, we should have them so much in
our hands and before our eyes, that the blessed subject of our
redemption by Christ should never be long out of our minds.]
But the redemption of the first-born was to be
observed also,
Il. As an acknowledgment of their duty-
God, in addition to the claim whichhe,has over all
his creatures as their Maker, has a peculiar claim to
those whom he has redeemed. In this view he called
upon the Jews, and he calls upon us also,
1. To consecrate ourselves to him-.
[The Jewish first-born of beasts (as has been observed) were
sacrificed to God; and his right to the first-born of men was ac-
knowledged by a redemption-price paid for them b. The same
price too was paid by all (five shekels, or about twelve shillings),
to shew that every man's soul was of equal value in the sight of
God. With us, there are some important points of difference.
All of us, whether male or female, and whether first or last in
order of nativity, are accounted as the first-born c: nor can any
price whatever exempt us from a personal consecration of our-
selves to the service of the Lord. The Levites were afterwards
substituted in the place of the first-born d : but for us no sub-
stitute can be admitted. "We are not our own, we are bought
b Numb. ill. 46, 47.
c He b. xii. 23.

d Numb. iii. 44-50.
888
EXODUS, XIII. 14-16.
[79.
with a price," says the Apostle: from whence his
"Therefore we must glorify God with our body and our spmt,
which are hise." And in another place he expresses the same
idea in terms still more accommodated to the language of our
text ; " I beseech you," says he, "by the mercies of God, that
ye present your bodies a living sp,crffice, holy, acceptable unto
God, which is your reasonable servicef."J
2. To serve him with the best of all that we have-
[The poorest among the Israelites, whose cow had enlarged
his little stock, must immediately devote that little acquisition
in sacrifice to God. If it were an horse or an ass that had pro-
duced him a foal, he must redeem the foal with a lamb, or
" break its neck g ;" God having decreed, that his people shall
derive no comfort or advantage from any thing, \vith which they
are unable, or unwilling, to honour him.
Thus are we bound to "honour God with our substance, and
with the first-fruits of all our increase." vVe must not stay till
we have got in our harvest, and then spare to him a pittance
out of our abundance ; but we must devote to him a portion of
what he has already bestowed, and trusthim to supply our re-
maining wants. Strange will it be indeed, if, when "he has not
spared his own Son, but delivered him up for us all," we can
grudge him any thing that is in the power of our hands to do.]
ADDRESS-
I. Inquire into the nature and ends of God's ordi-
nances-
[The rites of baptism and the Lord's supper are very little
understood amongst us : whereas, if we would inquire into the
reason of these institutions, we should find them lead us imme-
diately to the great work of redemption: in the former of them
we are dedicated to Him who has redeemed us from the bondage
of corruption; and in the latter, we renew to him, as it were,
our baptismal vows, and derive strength from him for the per-
formance of them. In the common ordinances of divine worship
we should see the care which God has taken to make known to
us the way of salyation, and to display to us the exceeding riches
of his grace in Christ Jesus. If we duly considered God's de-
sign in appointing an order of men to minister in his sanctuary,
. we should not complain that we heard so much of Christ ; but
rather, we should go up to his house hungering and thirsting
after him, as the bread of life arid the water of life.
2. Devote yourselves to the service of your God-
: [Th_e names of,the first-born, and of them only, ''are
wntten m heaven h, If therefore we would partake of the
e 1 Cur. vi. 19, 20. t R .. 1
om. xu. g ver. 13. h Note c.
80.J
' .
GODS CONDESCENSION TO HIS PEOPLE.
' .
heayenly . we regard ourselves as u an .. holy
nation, and a peculiar people. What the Levites were exter-
nally, that must we be in the inward devotion of our souls. We
are not loaded, like them, with the observallCe of many bur-
thensome ceremonies ; but the sacrifices of prayer and praise
we ought to offer unto God continually ; and, in this respect,
we are to emulate, as it were, the saints in heaven, who rest .
not day and night in ascrioing glory " to Him who loved them,
and washed them from their sins in his own blood." We
should distinctly consider ourselves as "his purchased posses-
sion," and account it our highest happiness and honour to be
in every thing at his disposal i.]
3. Endeavour to instruct others in the great work
of redemption-
[ On all the different occasions it was appointed, that chil-
dren should make inquiries into the reasons of the various insti-
tutions which they sawk; and that such explanations should
be given them, as should tend to perpetuate divine knowledge
to the remotest generations. Such inquiries we should encou-
rage amongst our children: and we should cheerfully embrace
every opportunity that is afforded us, of instructing them in the
things belonging to their eternal peace. If such catechetical
instructions were given in our different families, to how much
greater advantage would the word of life be dispensed ! Our
hearers then, being habituated to the consideration of divine
truths, would enter more easily into the various subjects that
are set before them. They would attend both with pleasure
and profit, more especially when they were arrived at years of
discretion; whereas now, the greater part of our auditories hear
as if they heard not, and continue years under the ministry of
the Gospel without ever understanding its fundamental truths.
Let this attention then be paid by all parents and masters to
their respective families; yea, let the ignorant in general,
whether children or adults, be the objects of our affectionate
regarcl: and let us all, in our respective spheres, contribute, as
we are able, to impart the knowledge of Christ to others, that
they also may behold the salvation of God.]
i Rev. xiv. 4. The redeemed are to "follow the Lamb whither-
soever he goeth."
k Exod. xii. 26. and xiii. 8. and Josh. iv. 6, 7.
LXXX.
GOD'S CONDESCENSION TO HIS PEOPLE's WEAKNESS,
E:x:od. xiii. 17, 18. And it came to pass, when Pharaoh had let
the people go, that God led tlwrn not throztgh the way of tn:1
890
EXODUS, XIII. 17, 18. [80.
land of the Philistines, although that was near; for God said,
Lest peradventure the people repent when they see war, and
they return to Egypt: bup God led the people about, throug/1
the way of the wilderness of the Red Sea.
IN whatever light we view God, whether as a God
of power or of love, we are constrained to say, "Who
is like unto thee, 0 Lord ! " Behold the issue of his
contest with the haughty Pharaoh : the very instant
that the full time is arrived, the time predicted four
hundred and thirty years before, the proud monarch
not only consents to the departure of Israel, but urges
them to go with all possible expedition ; and the
whole land of Egypt is become so anxious for their
departure, that every person is glad to give his most
valuable raiment, together with his jewels or vessels,
of silver or of gold, to any Israelitish woman that
asks them of him a. Yet, though thrust out by the
inhabitants, the Israelites do not go out as by flight,
but, in an orderly manner, cc harnessed," that is,
arranged as an army, in five different divisionsb;
yea in a triumphant manner also, laden with the
spoils of their vanquished enemies : " nor was there
one feeble person among their tribes;" not one was
left behind; nor was one single person unfit to un-
dertake the journey. Thus was the power of Jehovah
magnified in the completest victory that can possibly
be imagined; a victory, not over their arms merely,
but over their proud, obstinate, rebellious hearts.
But we are no less called to admire the kindness
of God to his people, than his power over his enemies.
He knew, that his people were dispirited through their
long and cruel bondage ; and that, if he led them the
- a Exod. ill. 21, 22. and xi. 2, 3. and xii. 35, 36. The Israelites
did not borrow them with any promise of returning them; but asked
for them, and required them: and the people, partly through fear, and
partly through a temporary willingness to compensate for the injuries
they had sustained, hastily gave them whatever they desired.
b The marginal reading in the Bible says, five in a rank: but
this, allowing th:ree feet between each rank, and two thousand ranks
in a mile, would make t ~ van and rear to be sixty miles apart: for
thP..re were no less than siX hundred thousand men besides women
and .chiltlren. '
80.] GOD S CONDESCENSION TO HIS PEOPLE.
391
near way to Canaan through the land of the Philis ...
tines, (which was at most only ajourney of eightQr
ten daysc,) they would be intimidated by the hostile
appearance of the Philistines, and be ready to return
to Egypt, rather than enter on a warfare for which
they were unprepared. He therefore condescended
to their weakness, and led them another way. This
may appear an unimportant circumstance in this
astonishing history ; but we think it will afford us
some useful hints, while we call your attention to the
following observations:
I. As long as we are in this world, successive trials
must be expected-
[The trials of the Israelites did not cease when they came
out of Egypt: whichever way they had proceeded, they would
have met with difficulties. Thus it is with those who are re-
deemed from spiritual bondage: they come not into a state of
rest, but of conflict. The fluctuating state of the world cannot
but place many difficulties in their way --.. -And Satan, even
if he knew that he could not finally prevail against them, would
not cease to harass them to the utmost of his power ---
And their own hearts, if they had no other enemy to encounter,
would afford them many occasions for labour and sorrow-. -. -
To every person that is desirous of reaching the promised land,
this life is a state of warfare: and if he would gain the victory,
he must "put on the whole armour of God," and "endure
hardness as a good soldier of Jesus Christ," and" fight the
good fight of faith."]
For these conflicts God fits his people: but,
II. Whatever deliverances we may have experienced
in past times, we are ever liable to faint under
future trials-
[One would have thought that persons who had so recently
seen the irresistible power of J ehovah engaged for them, would
not have feared any enemies they might be called to encounter.
But God knew that the appearance of new difficulties would
soon efface from their minds the remembrance of past deli-
verances. How just his estimate of them was, appeared, as
soon as ever they knew that they were pursued by the Egyptian
armies. They instantly murmured against Moses and against
God for bringing them out of Egypt; and regretted that they
had ever left the land of their captivity d. And when they had
c Gen. xliii. 2, 10.
d Exod. xiv. 11, 12. andxvi. 3.
9 ~ EXODUS, XIII. 17, 18. [so.
actually reached the borders of the promised land, so terrified
were they at the report of their spies respecting the stature of
the Canaanites, and the strength of their fortresses, that they
proposed even there to appoint a captain over them, to conduct
them back again to the land of Egypt e. This principle of
unbelief is so deeply rooted in our hearts, that even the most
eminent saints have yielded to its influence under severe trials:
David, notwithstanding God had promised him the throne of
Israel, thought he should one day perish by the hands of .Saul r;
Elijah, who had so boldly withstood Ahab, fled from his post
through fear of Jezebelg; and the Apostles, who had seen on
numberless occasions the almighty power of Jesus, expected
nothing but death, even while He was in the vessel together
with themh. No wonder then if we find" our spirits fail" in
seasons of extraordinary difficulty or danger. Indeed, who
amongst us is so firm, that he can enter into a cloud, and not
be afraid i? Who, when a cloud is ready to burst over his
head, can say at all times, " I know whom I have believed, and
that He is able to keep that which I have committed to him k,"
and will overrule these troubles for my eternal good
1
? Under
, great temptations more especially, and under the hidings of
God's face, it is not uncommon for truly upright persons to
doubt, whether they shall ever get safe to Canaan; and almost
to regret, that they have ever turned their backs on Egypt.]
Not that we shall be really and finally deserted: for,
Ill. God, in condescension to his people's weakness,
proportions their trials to their streiJ.gth-
[What he did to the Israelites on this occasion, he did to
the Christian Church in its infancy: the Apostles were screened
from persecution till " they had received more power from on
high:" and, for a considerable time after the day of Pentecost,
they alone were noticed by the ruling powers: opposition, till
the death of Stephen, was limited almost exclusively to them;
and very little affected the Church at large. In the experience
of individuals, the tender mercy of God is often very conspi-
cuous at this day. Whilst they are yet young and feeble, he
is pleased to screen them from that fierce opposition, which, at
a more advanced period, they will have to encounter : and
oftentimes their very corruptions appear to be almost extinct,
when; in fact, they are only dormant; their joys also in the
Lord are made to abound in such a manner, that they are
ready, to think they shall never more be called to conflict with
,sin or sorrow. These are mercies to them from the Lord, to
strengthen their resolution, and animate their exertions. God
11
Numb. xiv. 2-4. f 1 Sam. xxvii. 1. g 1 Kings xix. 1-:J.
h Mark iv. 38. i Luke ix .. 34, k 2 T' i 1'> I R 28
. 1m. . - om. v1u.
80.] ' GOD S CONDESCENSION TO HIS PEOPLE.

is graciously pleased to hide from them at the present the tna.Is
which theywill hereafter sustain, well knowing that they would
be too much discouraged by a sight of them, and perhaps be
to despair. "He does not put new wine into old
b.ottles," but only into vessels capable of enduring the expan
s1ve efforts of fermentation m. He will not overdrive the lambs,
lest they die of fatiguen. In the mean time he expressly
assures us, that he will not suffer us to be tempted above that
we are able, but will, with the temptation, also make a way to
escape, that we may be able to bear it
0
; "and that as our day
of temptation is, so shall also our strength beP,"] .
On these truths we would ground a word of EXHOR-
TATION-
1. Fear nothing in the way of duty-
[Had the Israelites considered what God had already done
for them, they would not have been afraid of any armies that
could be brought against them: for, eould not the angel that
destroyed the Egyptian first-born destroy them also? And what
have we to fear when once we are enlisted under the ba1mers ot
Christ? Is not " the Captain of our salvation" at hand to fight
for usq? and "if He be for us, who can be against usr?" Let
us not then be afraid, even though earth and hell should com-
bine against us: "let us not cry, A confederacy, a confederacy,
or fear like otherpeople; but sanctify the Lord of Hosts him-
self; and let him be our fear, and let him be our dread ."
" The waves of the sea may rage horribly; but He that sitteth
on high is mightiert:" "therefore we should not fear, though
the earth were removed, and the mountains cast into the depths
of the sea u." It is a fixed unalterable truth, sanctioned and
confirmed by the experience of millions, that " none can harm
us, if we be followers of that which is good x." If we be weak
as " worms," yet shall we " thresh the mountains," and make
them as the dust of the summer threshing-:fl.oorY.]
2. Commit yourselves to the divine guidance and
direction-
[ God is the same now that he was in the days of old.
What he did for Israel in a visible and external manner, he will
do invisibly and internally for his Church at this time. Only
" acknowledge him in all your ways, and he will direct your
pathsz.'' We say not that he :will gui.de you by ?r
voices, or revelations ; but he will by his word and Spmt: zn
m Mark ii. 22.
P Deut. xxxiii. 25.
Isai. viii. 12, 13.
1 Pet. ill. 13.
n Gen. xxxiii. 13, 14.
qJosh.v. 14.
t Ps. xciii. 3, 4.
Y Isai. xli. 10-16.
o 1 Cor. x. 13.
r Rom. viii. 31.
u Ps. xlvi. 2, 3.
z Prov. iii. 6.
394 EXODUS, XIII. 21, 2 ~
[81.
reference to them we may say, " You shall hear a voice behind
you, saying, This is the way, walk ye in it, when ye turn to
the right hand or turn to the left a." If your situation be pain-
ful at the present, or even contrary to what you have expected,
do not hastily conclude that God has forsaken you. The way
in which the Israelites were led was circuitous ; but it was
"the right way b.'' Commit yourselves then to Him, and he
shill accomplish for you that which shall ultimately be best for
you
0
"He will lead you by a way that you know not; He
will make darkness light before you, and crooked things
straight. These things will he do unto you, and not forsake
you d," He will guide you by his counsel; "even to hoar hairs
he will carry you e;" and after that "receive you to gloryf.'']
a Isai. xxx. 21.
d Isai. xlii. 16.
b p .. 7
s. cvu. .
e Isai. xlvi. 4.
LXXXI.
c Ps. xxxvii. 5.
f Ps. lxxiii. 24.
THE PILLAR AND THE CLOUD.
Exod. xiii. 21, 22. And the Lord went before them by day in
a pillar of a cloud, to lead thern the way; and by night in a
pillar of fire, to give them light; to go by day and night. He
took not away the pillar of the cloud by day, nor the pillar
of fire by night, from before the people.
IN reading the Holy Scriptures, we cannot but -be
struck with the suitableness and seasonableness of the
divine . interpositions. It might be thought indeed
that the Israelites at their departure out of Egypt,
amounting to six hundred thousand fighting_ men,
without one single invalid amongst them, would be
irresistible: but if we consider, that they were with-
out discipline, without arms, without stores either of
clothing or provision, and without any knowledge of
the way through "a great and terrible wilderness,"
and without any possibility of obtaining even so much
as bread or water for their sustenance, we shall see,
that they needed only to be left to themselves, and
they must all quickly perish in the wilderness. But
in the hour of need, God came down in a pillar of a
clol!-d by day and of fire by night to guide them in
their yvay, and never left them till they arrived at the
prom1sed land. This mercy, and the continuance of
It, are the two points to which at present we WOUld
call your attention.
81.]
THE PILLAR AND THE CLOUD.
I. The mercy vouchsafed to them-
This was,
1. Most signal-
395
[N ever was there any thing like it from the foundation of
the world. God had revealed himself to several in dreams and
visions, and under the appearances of men and angels : but
never in a visible stationary form, like that before us. By
this cloud he guided them in the way. Without such a direc-
tion they could not have found their way through that trackless
desert: b;ut by it th'ey proceeded without fear oferring: and all
their motions were regulated by it, whether by day or nighta.
By this cloud also they were protected. Though this use of
the clou<f!'"is not noticed in the text, it is in other passagesb,
In that hot sandy desert, it would have been impossible for
them to prosecute their journey under the rays of the meridian
sun : indeed even without journeying, they could scarcely
have endured the intense heat to which they would have been
exposed. God therefore graciously protected them by the
refreshing shadow of that cloud. And to this the prophet
evidently alludes, when describing the superior privileges of
the Christian Church c]
2. Most significant-
[This cloud was, in the first place, a symbol of God's pre
sence. After the Israelites had offended God in worshipping
the molten calf, God threatened to leave them, and to commit
the care of them to an angel : and on that occasion the cloud
removed from the camp, in token that he was about to depart
from them d. And afterwards, when, in the same spirit of
re belli on, they were going up against the Canaanites without
the pillar and the cloud, Moses said to them, " Go not up, for
the Lord is not among you e."
This cloud was also a seal of his covenant. Though the
covenant, afterwards made on Horeb, was not yet formally
declared, yet it was considered as existing, not only because
God had actually now taken the Israelites under his protection,
but because he had, four hundred years before, engaged to
Abraham, that his posterity should be parties in the covenant
already made with him. It is true, that circumcision was the
rite, by which all the descendants of to be
initiated into the bond of that covenant; but still thzs was a
(temporary) seal of that relationship, which now existed
l>ctween God and them : and therefore the Apostle compares
it with baptism, by which we are admitted into the Christian
a Numb. ix. 15-23.
b Numb; x. 34. and xiv. 14. and especially Ps. cv. 39.
c Isai. iv . .5, 6. d Exod. xxxiii. 2, 3, 7, 9. e Numb. xiv. 42.
396 EXODUS, XIII. 21, 2B.
Lst.
covenant; and declares that they were "baptized unto Moses
in that cloud," as we are "baptized by water. unto Christ f."
It was, moreover, an emblem of yet richer mercies. We
cannot suppose that, under that typical dispensation, so im-
portant a circumstance as this was destitute of any spiritual
meaning. Indeed it is manifest from a fore-cited passage g'
that it was expressly designed to typify the guidance and pro-
tection which the Church of Christ should enjoy even to the
remotest ages, through the influences of the Holy Spirit.]
We cannot fail of observing, that Moses, m re-
cording this mercy, lays great stress on,
Il. The continuance of it-
The cloud abode with them during the wh()le time
of their sojourning in the wilderness. What a glo-
rious view does this give us of our God! and how
are we constrained to admire,
1. His inexhaustible patience-
,
[Truly the Israelites were "a rebellious and stiff-necked
people." Nor could either mercies or judgments ever produce
Oll them any thing more than a mere transient effect. Every
fresh trial called forth the same murmuring discontented spirit.
On some occasions they seemed almost to have exhausted the
patience of God himself. But God is slow to anger, though
provoked every day: and if they had been less deserving of his
wrath, we should never have known (unless perhaps by our own
experience) how far the patience of God could extend. If it had
not been ascertained by such an undeniable fact, we could not
have conceived it possible for God himself to have "borne their
manners in the wilderness during the long space offorty years h."]
2. His unbounded kindness-
[In reading this history, one is astonished to find, that God
attended to that people, as if there had been no other creatures
in the universe. He was incessantly occupied (if we may so
speak) about their matters. He carried them through the
wilderness, as a man would carry his infant son i, His conduct
towards them is beautifully compared with that of the eagle,
teaching its young to fly, and darting them, when
falling, to bear them up again to their nest on her expanded
( If we that the cloud occasionally distilled, as it were, a
devr them, . It would a striking illustration of the sprinkling
of the nte of baptism. But on this we lay no stress.
g lV. 5, 6.
h See this expatiated upon in a most feeling manner, Neh, ix.
16-19. i Deut. i. 31.
81.] THE. PILLAR AND. THE CLOUD. .897
wingsk. But it is thus that God yet watches over his re-
deemed people
1
"Lo, I am ~ t you alway," says he, "even
to the end of the world m."]
3. His inviolable fidelity-
[It was from a regard to the promise which he had made
to Abraham, and from a concern for his own honour, that God
would not cast them off. He did indeed punish them often-
times: but yet he continued to the last to acknowledge them
as his people: " Thou wast a God that forgavest them," says
the Psalmist, " though thou tookest vengeance of their inven-
tionsn." What a striking proof does this give us, that" God
hateth putting away," and that'' he will not cast off his people,
because it hath pleased him to make us his people." "Faithful
is He that hath called us, who also will do it," that is, will
"finish in us the work he has begun," and "perfect that which
concerneth us."]
We may LEARN from hence,
1. What reason we have for gratitude-
[Let any one who has been brought out of spiritual bon-
dage, and led forward towards the heavenly Canaan, examine
attentively his own experience: let him see by what particular
means he has ,been brought to enjoy the guidance and pro-
tection of God, and to advance in safety through this dreary
wilderness; and he shall see as plain marks of a superintending
and all-directing Providence, as are to be found in the history
before us: yea, he may see too as wonderful exhibitions of
God's patience, kindness, and faithfulness. Let every such
person then adore and magnify his God. We all feel how suit-
able such a frame of mind was for the cloud-directed Israelites:
let us all seek to feel and manifest it in our own case.]
2. What grounds we have for faith-
[Has Jesus Christ come into the world to lessen the pri-
vileges of his people? Has he not rather extended and en-
larged them? In the external manifestations of God's presence
we are inferior to the Jews; but we have, what more than
counterbalances that loss, the internal and spiritual communi-
cations of his grace. Yes, our God will, by his Spirit, " guide
us into all truth," and lead us in the way wherein we should
go. By the same Spirit also will he protect us from the
burning heat of persecution and temptation, and from the
assaults of all our spiritual enemies. Of this we may be
assured: for he has said, that "he will keep his sheep, and
give unto them eternal life ; and that none shall ever pluck
them out of his hands."]
k Deut. xxxii. 11, 12.
m Matt. xxviii. 20.
1 Isai. xlvi. 3, 4. and xxvii. 4.
n Ps. xcix. 8.
398
EXODUS, XIV. 15. [82.

THE COMMAND GIVEN TO THE ISRAELITES IN THEIR STRAITS.
Exod. xiv. 15. Speak un-to the children of Israel, that they go
forward.
IT is truly said by the prophet, " He that believeth
shall not make haste;" that is, he shall not yield to
any fears, so as. to be driven by them to adopt any
hasty or improper measures for his deliverance. We
may say on the other hand, He that believeth shall
not delay : he shall, in proportion to the degree in
which his faith is exercised, discern the seasons for
action, as well as for prayer : nor shall he be so
occupied in one duty, as to overlook and neglect
another. That Moses believed God's gracious pro-
mises of deliverance, we can have no doubt : for he
reported them to the Israelites with unshaken confi-
dence : yet it should seem, by the continuance of his
urgent petitions after he had received these promises
from God, that he was almost afraid that his enemies
would be upon him, before the promises could be ful-
filled. Doubtless God was pleased with his fervent
prayers at other times : but here he gently reproves
Moses for remaining occupied in one duty, when
there was another -which the immediate occasion
more urgently required : " Wherefore criest thou
unto me?" Go and give the proper directions to the
people : go and execute your as their leader,
and command them to " Go forward."
Though this command was given under peculiar
circumstances in which it cannot literally be applied
to us, yet, in the spirit of it, it is applicable to all the
Lord's people when reduced to difficulties in the way
of their duty. And it may, not improperly, suggest
to us the following reflections. Difficulties in the
way .of our duty,
I. May be expected-
-_ God is pleased sometimes to screen his people from
' trials, so as scarcely to let them suffer at all from
and 'little even from internal con-
flicts. As he led not the Israelites the near way to
82.]
I I
GODS COMMAND IN ISRAEL S DIFFICULTY.
Canaan, lest they should, in their unprepared state,
be discouraged by entering into immediate contests
with the warlike Philistines a, so he sometimes leads
his people now in a comparatively safe and easy path.
But generally speaking we must expect difficulties-
[It cannot be thought that Satan will relinquish his vassals
without making repeated efforts to reduce them to their former
bondage. When commanded to depart from the youth whom
he had so long possessed, he cast him down, and tare him in
such a manner, that the spectators conceived him to be dead b,
Thus does he also at this time frequently deal with those, whom
by the superior strength of Jesus he is compelled to relinquish c:
he endeavours to shut them up in despondency, or perhaps
even to drive them to suicide. And when he has not prevailed
in the first instance, he departs from them (as he did even from
our Lord himself), only "for a season." Methinks he is in
this the very archetype of Pharaoh; who, having liberated the
Israelites only by compulsion, rejoiced in a prospect of wreak-
ing his vengeance on them, and collected all his forces to bring
them back again to his dominion. To the latest hour of their
lives will he avail himself of every opportunity to assault them,
and will use all his wiles, and all his devices, to harass, if he
cannot :finally destroy, them.
Nor is it to be supposed that the world will sit contented
with the loss of their former companions. It is said of Noah,
that in building the ark, "he condemned the world d :" so, in
turning from sin to God, we, in fact, condemn the world: our
faith condemns their unbelief; our fear, their security; our
obedience, their disobedience. This is clearly declared by
Solomon; " They that forsake the law, praise the wicked;
but such as keep the law, contend with them e." Our actions
speak, though our lips should be silent: and the more bright
our light shines, the more visible must be the surrounding
darkness. The world are driven to the alternative of con-
demning either themselves or us, seeing that it is impossible
that such opposite lines of conduct should both be right: we
must not wonder therefore if they load us with reproach and
ignominy, and if' those especially who are of our own house-
hold become our greatest foes." This is the natural result of
their self-love; I may add too, of their love for us.
Neither can we hope that all our former habits should be at
once changed, so that we should feel no difficulty in mortifying
our deep-rooted lusts, or in exercising to till
lately we were utter strangers. Old passiOns w1ll rev1ve ; old
a Exod. xiii. 17.
d Heb. xi. 7.
b Mark ix. 26.
c Prov. xxviii. 4.
c Luke xi. 21, 22.
400 EXODUS, XIV. 15.
[82.
temptations will recur ; and our natural indisposition to holy
exercises will shew itself; however much we are on our guard,
and however diligently we address ourselves to the great work
that is before us. If even the Apostle Paul, after so many
years spent in the service of his God, had reason to complain
of " a law in his members warring against the law of his
mind," so that "the things which he would, he did not, and
the things that he would not, those he did;" we cannot expect
such an entire exemption from conflicts, but that we must
sometimes have to cry out with him, "0 wretched man that
I am ! who shall deliver me ?"
Thus may all of us take to ourselves the advice that is given
in the Book of Ecclesiasticus; "My son, if thou set thy heart
to seek the Ldrd, prepare thy soul for temptation."]
It is well to be aware of the difficulties that are in
our way; for they,
II. Must be encountered-
[We rnust not dream of neutrality. It is indeed said by
our Lord on one occasion, " He that is not against us is with
usf :" but that referred only to persons really interested in
his cause, though not moving exactly in the same way ; and
was intended to teach candour in judging those who differ
from us. On another occasion he said, " He that is not with
me is against me; and he that gathereth not with me,
scattereth abroadg :" and this was to inform us, that His cause
admits of no neutrality: we must take a determilled part
against sin and Satan: and even to deliberate, in such a case,
is to be guilty of treason and revolt.
Nor must we give way to fear. Let the trials that threaten
us be ever so severe, we must not shrink back, as though we
had not counted the cost. We must be prepared to " deny
ourselves, to take up our cross, to follow Christ;" we must
" be ready not only to be bound, but even to die for him," at
any time and in any manner that he shall see fit. If we saw
the furnace now before us, and burning with seven times its
accustomed fury, and men ready to cast us into it, we must
take the same decided part that the Hebrew youths did: " Be
it known to thee, 0 king, that we will not serve thy gods, nor
worship the golden image which thou hast set uph.''
Nor must we be discouraged. by difficulties. To what purpose
is t?ere a . complete set of armour provided for us, and a vic-
tonous issue assured to us, if we are to faint as soon as diffi-
culties press upon us ? We should rather rise to the occasion.
" If the iron be blunt, we must whet the edge, or put to
more strength i.'' As soldiers of Jesus Christ, it is our very
f Luke ix. 50. g Matt. xii, 30, h Dan. iii. 18. i Eccl. x. 10. 1
82.]
. . .
GODS COMMAND IN ISRAEL S DIFFICULTY.
401
profession to endure hardships k. If at any time we find our
strength decay, we must go to Him, who has promised to
"renew" it to such a degree, that we may "mount up with
wings, as eagles" after their plumage is restored, and pursue
our course as racers, without weariness or fainting
1
Whatever
be our trials, it is at our peril to draw back from the en-
counter m. "We must not v ~ n look back, after having put
our hands to the plough." It is "he only that overcometh,"
who shall possess the crown of victoryn.]
To meet all difficulties thus, we are encouraged by
an assurance, that they,
Ill. Shall be vanquished-
[ Consult the promises of God, and see what they say: are
they not as extensive as our necessities? What is there that
arrests your progress, or obstructs your way? Is it a moun-
tain? You may say to it, "Who art thou, 0 great mountain?
Before Zerubbabel thou shalt become a plain ," Is it a sea?
God will " make even the depths of the sea a way for the ran-
somed to pass over P," Is it your own weakness that disheartens
you? Behold, " one of you shall chase a thousand, and two
shall put ten thousand to flightq." Is it rather your unwor-
thiness? "It was foc his own name's sake that he made you
his people; and for his own name's sake he will not cast
you o:ffr." You will not suppose that there was any great
worthiness in the Chaldeans ; but see how assured they were
of victory when God was on their side
8
And shall your weak-
ness or unworthiness be any effectual obstruction, if your God
fight for you? You would not think there was any great
cause for a lion to despair when contending with the defence-
less lamb : yet that is the very image by which God has been
pleased to designate the contest in which you are engaged, and
the victory that awaits you t.
If you need any thing else to encourage you, look at "the
cloud of witnesses" that are now in heaven, with palms in their
hands, and crowns on their heads, and everlasting songs of
triumph in their mouths: were not they once in your state,
conflicting with the same enemies, and complaining of the
same discouragements? Do you not find amongst them many
whose trials were far more severe than you ever experienced ?
And yet were they not crowned at last? Did not their diffi-
culties yield to their repeated efforts; and was not " the grace
of Christ sufficient for them ? " Why then should not you
k 2 Tiro. ii. 3. 1 Isai. xl. 27-31.
n Rev. ill. 21.
0
Zech. iv. 7.
q Josh. xxiii. 10. with Deut. xxxii. 30.
s Jer. xxxvii. 10. t Mic. v. 7, 8.
VOL. I. D D
m Heb. x. 38, 39.
P Isai. li. 10.
r 1 Sam. xn. 22.
EXODUS, XIV. 15.
'[82.
also triumph? " Is God's arm shortened that he cannot save;
or his ear heavy that he cannot hear?" Doubt not then but
that you also shall see your enemies dead upon the sea-shore,
and that, " through the strength of Christ you shall be more
than conquerors."]
To you then who have escaped from bondage, and
are going under the guidance of your God towards
the heavenly Canaan, we say, " Go forward." But,
that we may not leave you without some more par-
ticular directions, we say, Go forward,
1. Warily-
[Yourway is not so manifest, but that you need to explore
it with continual care. You have indeed the pillar and the
cloud; but it is visible only in the Holy Scriptures ; it is to be
found only in the precepts of the Gospel, and in the example
of our Lord. If, because your views of Christian doctrines be
clear, you suppose that you are not liable to err materially in
your practice, you are greatly mistaken. The Apostle tells us,
that" they who strove in the games were not crowned, unless
they strove lawfullyu," that is, according to the rules pre-
scribed them. So neither shall we be approved by our Judge,
if we do not regulate our spirit and conduct altogether by the
rules contained in the inspired volume. Hence we need " to
walk circumspectlyx;" to look well to our ways; to consult the
Scriptures ; to mark the footsteps of our blessed Lord ; and,
above all, to pray, with the Psalmist, " Lead me, 0 Lord, in
the right way, because of my enemies.Y"]
2. Steadfastly-
[It is not on some particular occasions only that you are
to serve the Lord, but at all times, and on all occasions. What-
ever advances you have made, we still say, "Go forward."
Whatever obstacles are in your way, we repeat the word,
'' Go forward." Yea, whatever su:fferings await you, we say
again, "Be not discouraged because of the wayz," but "Go
forwru:d." Only be sure that you are in the way of duty; that
you are following the Lord's will, and not your own; and then
. go forward with all patience and perseverance. You must
"know no man after the flesh:" you must, as our Lord says,
"hate father and mother, and your own life also
3
," in com-
parison of him. . Having nothing in view but the glory of your
you must ': what behind, and press forward
towards that whiCh ;ts before. You must " be steadfast,
11
2 Tim. ii. 5.
Y Ps. xxvii. 11.
x Exod. xxlli. 13.
z Numb. x:x:i. 4.
Eph. v. 15.
. a Luke xiv. 26.
83.] ISRAEL'S DELIVEltANCE AT THE RED SEA.
403
immovable, always abounding in the work of the Lord ; and
then your labour shall not be in vain in the Lord."]
3. Triumphantly-
[In every other contest, men exert themselves with a
degree of uncertainty respecting the issue : and to " boast,
when girding on their armour, as though they had put it offb,"
would be only .a mark of folly and presumption. But things
are far otherwise with you. Your victory depends, not on an
arm of :flesh, but on the power and veracity of God. While
therefore you are yet on the :field of battle, you may advance
with David's confidence against Goliath, even though you are
only "a stripling with a sling," and your enemies are deemed
invincible. It was thus that Paul triumphed, and hurled
defiance against all the foes that could assault him, whether on
earth or in hell e. Thus also may you anticipate the shouts of
victory, and say, "The Lord God will help me: therefore shall
I not be confounded: therefore have I set my face like a flint;
and I know that I shall not be asha,med. He is near that
justi:fieth me : who will contend with me ? Let us stand
together : who is mine adversary ? let him come near to me,
Behold, the Lord God will help me; who is he that shall con-
demn me? Lo, they all shall wax old as a garment; the moth
shall eat them up d,"]
b 1 Kings xx. 11. c Rom. viii. 35-39. d Isai. I. 7-9.
LXXXIII.
ISRAEL's DELIVERANCE AT THE RED SEA.
Exod. xiv. 31. And Israel saw that great work which the Lord
did upon the Egyptians : and the people feared the Lord,
and believed the Lord, and his servant Moses.
THE state of man on earth is diversified with trials
and more or to the latest hour of
his life. Even when we have the clearest evidence
that we are in the Lord's way, we shall yet meet
with many things which will involve us in trouble
and perplexity. The disciples were ordered by their
Lord to cross the sea of Tiberias : but in passing it,
they were overtaken with a storm, which threatened
them with destruction. It was not possible for the
Israelites to doubt, but that they were precisely in
the place where God would have them; yet ":ere.
menaced with instant death by the proud vmdiCbve
monarch, from whose tyranny they had just escaped.
DD2
EXODUS, XIV. 31. [83.
But this grievous affliction was only introductory to
a signal deliverance. God now interposed on their
behalf, and wrought for them a "great work."
That we may make a profitable use of this part of
scripture history, let us consider,
I. The work referred to-
This is justly called " great:" for it was no less
than the destruction of all the Egyptian army in the
Red Sea. But that we may view it distinctly in all
its parts, we observe, that it was,
1. A discriminating work-
[The pillar which had hitherto gone before the Israelites,
to lead them in the way, removed, and stood behind them, as
soon as their enemies had come within sight of their camp.
But to the Egyptians it presented only a dark side, increasing
thereby the natural darkness of the night, and preventing them
from continuing their march; while to the Israelites it was a
light of fire, enabling them to do whatever their situation and
safety required.
Again, the sea which was divided by the east wind, opened
a secure retreat for all the hosts of Israel: but as soon as the
Egyptians attempted to follow them, it resumed its wonted
state, and overwhelmed them utterly; thus affording a passage
to Israel, but only a grave to Egypt.
Now this manifest distinction which God made between the
Israelites and the Egyptians, might well exalt the work in the
eyes of those who were so greatly benefited by it.)
2. A judicial work-
[Pharaoh and his courtiers had hardened their hearts
against him, so that all the successive plagues could not bring
them to submit to his will. Now therefore God gave them an
opportunity to harden their hearts yet more against him. In-
stead of leading the Israelites at once into the wilderness, he
led them aside to a situation, from whence apparently there
was no escape. Rocks and morasses were on either side, and
the Red Sea before them. This seemed a favourable op-
portunity for Pharaoh to overtake them, and to wreak his
vengeance upon them.: and Pharaoh, instigated by his resent-
ment, determined not to lose the opportunity: he instantly
collected all the chariots and horsemen in his army, and
pursued them: and he rushed into the very snare, which
God had predicted hewould fall into.
Again, Pharaoh had destroyed the male children of the
in the river Nile: and now God visited this iniquity
on him, and on all his army, in the Red Sea.
83.]
. "
ISRAEL S DELIVERANCE AT THE RED SEA. " 4;(}5,
Who does not see in these things a judicial infatuation, and
a sentence; both of which, when contemplated by the
lsraehtes, must raise this work yet higher in their estimation?]
3. A glorious work-
[God had said, that he would get himself glory on Pharaoh
and on all his subjects; and that the Egyptians should at last
be constrained to acknowledge Him as the one supreme God
of all the earth. And truly this work did bring glory to God a;
for it displayed and magnified every one of his perfections: his
wisdom in so accomplishing his ow'n will, while no restraint
whatever was imposed on the will of Pharaoh; his power, in
dividing the sea, and making the waters to stand as a wall,
while the Israelites passed through "dry-shod;" his justice,
in suffering the Egyptians to proceed so far, as that, when
enclosed in his net, they might all be destroyed; his truth and
faithfulness, in accomplishing to the posterity of Abraham the
deliverance which he had promised four hundred years before.
This work did indeed manifest to Egypt and to Israel, that
J ehovah " is the Most High over all the earth," " a God, glo-
rious in holiness, fearful in praises, doing wonders. "1
Let us now proceed to noticp.
II. The effect it produced-
Stupid and insensible as that nation had shewn
themselves in the midst of all the mercies vouchsafed
to them in Egypt, they could not but be affected with
this. Accordingly we find that, on seeing the hand of
God thus stretched out for them, they began to feel,
1. A regard for his authority-
[Fear is of two kinds, :filial and servile; and it is probable
that in some of the people the former predominated, and in
others the latter. On an occasion somewhat similar, where
God, in testimony of his displeasure against his people for
desiring a king, sent a tremendous storm of thunder and
lightning, we are told that " the people greatly feared the
Lord and SamueP." This was certainly a servile fear: and it
should seem that the greatest part of the Israelites at the Red
Sea were affected with no higher principle; because they even
"within a few days forgat this work c," and all the others that
God had wrought for them. Indeed temporal deliverances,
however great, will produce only transient impressions, if not
accompanied _with the of But a view ?f that re-
demption whiCh we have m Chr1st Jesus-what will not that
effect? That will implant a fear in the heart, a fear that shall
a Isai. lxiii. 12-14.
b 1 Sam. xii. 18. c Ps. cvi. 12, 13.
406 EXODUS, XIV. 31.
[83.
be mighty and uniform in its Qperation d, a fear that shall
expel all other fear, and " bring the whole soul into a willing
captivity to the obedience of Christ"---]
2. Confidence in his protection-
[As fear, so faith also, is of different kinds. We read of
many who, when they saw the miracles of Jesus, believed in
him; and yet he would not commit himself to them, because
he knew that their hearts were yet unrenewed e. And Simon
Magus is said to have e l i ~ v e d r, whilst yet he remained " in
the gall of bitterness and the bond of iniquity." Such in too
great a measure, we fear, was the faith which the Israelites now
reposed in God, and in his servant Moses. They were struck
with an irresistible conviction, that God was all-sufficient for
them, and that Moses was infallibly directed by him to manage
every thing for their good. In the very next trial, however,
they lost the remembrance of their present convictions, and
began to doubt and murmur as before. Not so the persons
whose faith is truly spiritual; who, being united to Christ, are
partakers of his redemption : they " know in whom they have
believed;" and, whatever difficulties occur, they " hold fast
their confidence," saying with the Apostle, "He that spared
not his own Son, but delivered him up for us all, how shall he
not with him also freely give us all things?" ---]
IMPROVEMENT-
I. Let us take care that our religious affections be
sincere and permanent-
[Many good feelings may be excited in the heart by some
particular occurrence, or some m<>ving discourse. But " our
1 goodness is apt to be like the morning dew, or the early cloud
that passeth away." Such affections however will afford us no
support in a trying hour; much less will they benefit us at the
bar of judgment. Let us see to it therefore that we obtain,
not merely some transient feelings of good, but a new nature:
that so our fear of God be such as to make us obedient to his
will, and our faith such as shall enable us to commit ourselves
entirely to his disposal.]
2. Let us, for the purpose of generating those
affections in our hearts, contemplate deeply the
great work of Redemption-
[We never improve aright a typical deliverance, unless
we turn our thoughts to the deliverance which it prefigured.
What was intended by that before us, we can be at no loss to
. d 2 Cor. v. 14, 15.
e John ii. 11, 23, 24. r A ... 1
cts Vlll. ..-.
84.] THE CHARACTER OF GOD.
407
determine, since God himself has deelated it to usg. The re-
demption of the world by Christ's obedience unto death, and
our consequent deliverance from death and hell, should never
be far from our thoughts. It is so stupendous a work, that it has
filled all heaven with wonder; and the "riches" of divin,e grace
contained in it are absolutely "unsearchable." To know this,
to feel this, to be interested in this, will produce a change in
our hearts, which shall last for everh. And when we shall see
our enemies dead upon. the sea-shore, and ourselves placed
beyond the reach of harm, it will furnish us with an inex-
haustible subject of gratitude and thanksgiving.]
g Isai. li. 10, 11.
h The conversion of the soul is spoken of in tenns directly refer-
ring to this event. Isai. xi. 15, 16,
LXXXIV.
THE CHARACTER OF GOD,
Exocl. xv. 11. Who is like unto thee, 0 Lord, among the gods?
who is like thee, glorious in hol-iness, fearful in praises, doing
wonders?
EXALTED favours may well be repaid in devout
acknowledgments : they are the least returns that
we can make to our heavenly Benefactor: and so
reasonable is this tribute, that persons who are far
enough removed from solid piety, will, under a sense
of recent obligations, often cordially unite in paying
it to the God of their salvation. The hymn before
us was composed by Moses, on occasion of the de-
liverance vouchsafed to Israel at the Red Sea: and it
was sung by all the Israelites, probably by the men
and women in an alternate and responsive manner,
:JVIiriam leading the women, and, together with them,
accompanying the song with timbrels and dances a.
It is the most ancient composition of the kind, that
is extant in the world. The two first verses are a
kind of preface, declaring the occasion, and the in-
spired penman's determination to celebrate it b. The
mercy then is stated in a most animated manner ;
and afterwards, its effects,. both immediate and remote,
are circumstantially predicted. But, between the
statement of the mercy and its effects, is introduced
aver. 20, 21.
b Somewhat like that in Ps. xlv. 1.
408 EXODUS, XV. 11.
[84.
an apostrophe, addressed to the Deity himself, and
ascribing to him the glory due unto his name. To
this portion of the- hymn we would now direct your
more particular attention. It declares that God is,
I. To be admired for his holiness-
God is essentially and supremely holy-
[He is not only called, by way of eminence, The Holy
One," but this attribute is said exclusively to belong to him;
"Thou only art holy." As for the gods of the heathen, manv
of them were no other than deified monsters, patrons of lewd-
ness, of theft, of drunkenness, and every kind of iniquity: and
among the rest there was not found eyen the smallest sem-
blance of real universal holiness. . Well therefore might the
challenge be made in reference to this, " Who among the gods
is like unto thee, 0 Lord?" This attribute is, in fact, the
crown of all the other attributes of the Deity; for, without it,
no other perfection could be either amiable in itself or worthy
of the Supreme Being. But, without entering into the general
view of this subject, we need only look at the "wonders done"
on this occasion ; and there we shall see a display of this
attribute in its most striking colours. Behold his indignation
against sin, how it burned against the oppressors of his people,
and the contemners of his authority! The very elements
themselves were made to rise against the proud associates
in iniquity, and to execute upon them the vengeance they
deserved---]
For this he is greatly to be admired and glorified-
[N o other perfection more attracts the attention of all the
glorified saints and angels in heaven, than this
0
And, not-
withstanding it is hateful and terrific to impenitent sinners, it
is an object of the highest admiration amongst those who have
learned to appreciate it aright. David was altogether enrap-
tured with it d; every real saint will " give thanks at the
remembrance of 1t e" - - -]
Whilst he is thus admired for his unspotted holi-
ness, he is also,
- ll .. To be feared for his power-
God is a God of unrivalled power-
. [The gods of the heathen hear, or see, or move :
but the power of Jehovah is infinite; What less than omnipo-
tence could l;lave performed the H wonders" which are here
Compare Isai. vi. 3. with Rev. iv. 8, d Ps, xcix. 3, 5, 9.
e Ps. xxx. 4. See an description of their imbecility
1t:r. x. 3-7.
84.] THE CHARACTER OF GOD
409
celebrated? See how easily the expectations of his enemies
were disappointed, and their bloody purposes were frustrated,
by one blast of his displeasure g ! - - -]
For this he is greatly to be feared-
[For this exercise of his power indeed he was praised ; as
well he might be for such a merciful and complete deliverance.
But it may truly be said, that he is "fearful in praisesh :" for
this display of his power clearly shews, that " it is a fearful
thing to fall into the hands of the living God." Accordingly
we :find, that the inspired writers generally make this im-
provement of God's omnipotence, and suggest it as a motive
to reverence his majesty, to regard his will, and to tremble at
his displeasure i ---]
We may LEARN from hence,
1. How the mercies of God are to be improved-
[ All of us have experienced mercies in abundance : and
from them we may obtain the brightest discoveries of our God.
0 what displays of power, of goodness, and of truth, might all
of us behold, if we called to mind tlie various deliverances
which God has wrought out for us, and especially that re-
demption which was prefigured by the history before us! The
connexion between the two is expressly marked by God him-
self; and we are told, what a mixture of admiration and
reverence, of love and fear, a just view of these miracles of
mercy will assuredly createk. Let them then produce these
effects on us ; and let us now begin, what we hope to continue
to all eternity, "the song of Moses and the Lamb."]
2. How every attempt against him or his people
shall surely issue-
[Here we see a lively representation of the final issue of
every contest which man shall enter into with his Maker.
The forbearance of God may be long exercised; and his ene-
mies may appear for a time to have gained their point: but in
due time, hell shall open wide its jaws to swallow them up,
and they shall become the wretched victims of their own
impiety. Against God and his Church, there is no device,
no counsel that shall stand.
g ver. 9, 10. The picture here is highly finished. The amplifi-
cation in the former verse, and the conciseness of the latter, form a
beautiful contrast ; whilst the image that closes the description,
strongly marks the completeness of the judgment executed.
h The last clause of the text may be understood as limiting and
Ulustrating the two that precede it. Compare Luke i. 49.
i Ps. lxxxix. 6-8. He b. xii. 28, 29. Deut. xxviii. 58, 59.
k Rev. xv. 3, 4.
410 EXODUS, XV. 24, 25., [85.
His Church is founded on a rock, and the gates of hell shall
not prevail against it. The enemies of our souls may us
even to the last moment of our lives; but when the appon1.ted
moment is arrived for the completion of all God's promises to
us, our souls shall be freed from every assault, and " death and
hell, with all their adherents, be cast into the lake of fire
1
."]
I Rev. xx. 14.
LXXXV.
THE WATERS OF MARAH SWEETENED.
Exod. xv. 24, 25. And the people murmured against Moses,
saying, What shall we drink? And he cried unto the Lord;
and the Lord shewed him a tree, which when he had cast into
the waters, the waters were made sweet. There he made for
them a statute and an mdinance; and there he proved them.
GREAT are the vicissitudes of human life: nor is
there any person exempt from them. Even the most
favoured servants of God_, when moving expressly in
the way that he has appointed for them_, may be
reduced as it were in an instant from the highest
pinnacle of earthly prosperity to a state of the deepest
distress and anguish. Not to mention an imprisoned
J oseph_, a dethroned David, an incarcerated Daniel,
we notice the whole nation of Israel exulting in the
completest deliverance that ever was vouchsafed to
any people in the world, and within three days brought
down to utter despondency. But from this we may
derive much profitable instruction; whilst we notice,
I. Their trial-
This was indeed severe-
.
[We have no idea in general how .much our happiness,
and even our very lives, depend on the common bounties of
Providence. We acknowledge this indeed in words; but we
have by no means a proportionate sense of our obligations to
God for a regular supply of water. The Israelites had tra-
velled three days, and had found none ; till at last, coming to
Marah, they found an abundant supply: but, behold, the water
was so bitter, as to be incapable of being turned to any general
use. When the Israelites, in addition to their want, were
mad? to this painful disappointment, they broke
out mto and complaints.]
But their murmuring was wrong-
85.] THE WATERS OF MARAH SWEETENED.
[Had the question they J>Ut to Moses, been nothing more
than a simple interrogation, it had been innocent enough: but
it was an unbelieving, passionate complaint. (How often are
our words also, or our actions, inoffensive perhaps as to their
external form, while, on account of the spirit with which they
are blended, they are most hateful and detestable in the sight
of God!) But why should they murmur against Moses ? He
had not conducted them thither ofhis own mind, but by God's
command. Their displeasure against him was, in fact, directed
against God himself. (And it will be well for us to remember,
that in venting our wrath and indignation against the instru-
ments by whom God at any time afflicts us, we vent it in reality
against him who uses them.) And why should they murmur
against God? Had he committed an oversight in leading them
into that situation? Had he forgotten to be gracious? Was he
so changed within the space of three days, that he could no
longer devise a way for their relief? Or was his ear become
so heavy that he could not hear, or his hand so shortened that
he could not save? Should they not rather have concluded,
that now, as on many recent occasions, he had permitted their
trial to be great, in order that he might the more abundantly
magnify his own power and mercy in their deliverance ?
Doubtless this would have become them who had seen so many
and such stupendous miracles wrought in their behalf.]
We next fix our attention upon,
II. Their deliverance-
Some have thought, that the healing of the waters
by casting a tree into them, was intended to typify
the sweetening of all our afflictions, and the removing
of all our sorrows, by the cross of Christ. It might
be so : but we are afraid to venture upon any ground
not expressly trodden by the inspired writers. . We
therefore rather content ourselves with shewing what
God indisputably declared by this singular inter-
position:
1. That he is never at a loss for means whereby to
effect his purposes-
(If we cannot see some opening whereby God can come to
our relief, we are ready to think that he is quite excluded
from us. But what need has he of any means at all? What
means did he employ in constructing the universe? Indeed the
very means _he. does are generally as onl:y-
evince, by then utter madequacy, the mighty workmg of Ius
own power. It was thus when he healed the deleterious
412
EXODUS, XV. 24, 25.
[85.
waters of a spring, and the barrenness of the land through
which they ran, by a single cruse of salt a: and thus also when
he restored the serpent-bitten Israelites by the mere sight of
a brasen serpent. As to the idea of the tree itself possessing
qualities calculated to produce the effect, it cannot for one
moment be admitted; because the waters were. sufficient for
the supply of two millions of people, besides all their cattle ;
and because the effect was instantaneously produced. We
therefore say again, that the insufficiency of the means he
used, displayed only the more clearly the all-sufficiency of his
own power, precisely as when by the voice of a feeble worm he
awakens men from their death in trespasses and sins b.J
2. That he will put honour upon humble and be
lieving prayer-
[There is such" efficacy in the fervent prayer of a right-
eous man," that God, if we may be permitted so to speak, is
not able to withstand it. See persons in any circumstances
whatever, and you are sure to find them extricated from their
difficulties, and made victorious over their enemies, when once
they begin to pray. Even if the people themselves be ever so
unworthy, yet, if they have an Advocate and Intercessor for
them at the throne of grace, they almost invariably escape the
judgments which God had denounced against them ; so cor-
dially does "God delight in the prayer of the upright," and so
desirous is he to encourage all persons to pray for themselves.
The murmuring spirit of the people might well have provoked
God to decline all further comiiijlnication with them : but
Moses prayed; and his cry entered into the ears of the Lord
of Hosts.]
But both the trial and deliverance were sent with
a view to some ulterior good: let us consider,
Ill. God's design in each-
Amongst other objects which God designed to
accomplish, the two following seem to be peculiarly
prominent. He sought to bring them to a sense of,
I. Their duty-
[What particular statutes and ordinances God promulged
to them at this time, we not informed. But there is one
thing which he certainly made known to them ; namely, the
conditional nature of the covenant which he was about to
with them, and the suspension of his favours upon their
only on their privileges,
Without at all cons1denng therr duties : they thought of what
a 2 Kings ii. 21.
b 2 Cor. iv. 7. c ver. 26.
85.] 'l'HE OF MARAH SWEETENED. 413
God was to be to them; but not of what they were to be to
Now God, having softened their minds by a heavy
t?al, and conciliated their regards by a miraculous interposi-
tiOn, opens to them the connexion between duty and privilege ;
and thereby prepares them for becoming" a holy and peculiar
people, zealous of good works."]
2. Their sinfulness-
[This mixture of judgment and mercy was well calculated
to bring them to a knowledge of themselves. The trial alone
would only irritate and inflame their minds : but the deliver-
ance applied a balm to their wounded spirits. By the union
of them. they would be humbled, and led to acknowledge the
heinousness of their ingratitude, their unbelief, their queru-
lousness, and rebellion. This is expressly declared to have
been a very principal end of all the dispensations of God
towards them in the wilderness d: and it is a main object of his
diversified dealings with his people at this day.]
Let us LEARN from this subject,
1. To mark the effect of trials and deliverances
on our own minds-
[If trials always, instead of humbling, disquiet us; and if
deliverances produce only a temporary impression, and not a
lasting change on our hearts ; can we be right before God ?
They ought to "work patience, experience, and hope ;" and
by means of them our faith ought to be so purified, as to tend
" to the praise and honour and glory of our God at the appear-
ing of Jesus Christe." examining into this point we may
"prove our own selves," and ascertain with considerable preci-
sion our true character.]
2. To distrust our religious feelings-
[W e may be moved under a sermon or any particular
occurrence ; we may sometimes be dissolved in tears, and at
other times be elevated with joy ; and yet have no root in our-
selves, nor any inheritance with the saints in light. Who that
had heard the devout songs of Israel at the Red Sea, would
have thought that in three days they could so totally forget
their mercies, and indulge such a rebellious spirit? But look
within; and see whether, after an occasional exercise of reli-
gious affections, you have not, within a still shorter space of
time been hurried into the indulgence of the most unhallowed
tempers, and the gratification of a spirit that is earthly, sen-
sual and devilish? Ah! think of" the stony-ground hearers,
who' received the word with joy, and yet in time of temptation
fell away." Lay not then too great a stress on some transient
d Deut. viii. 2. e 1 Pet. i. 7.
\.
EXODUS, XV. ~ 6
[86.
emotions; but judge yourselves by the more certain test of a
willing and unreserved obedience.]
3. To place an entire and uniform dependence on
God-
[ God may see fit to try us, and to delay the relief that
we implore. But let us not entertain hard thoughts of him.
From the time of Abraham it has passed into a proverb, that
"in the mount .the Lord shall be seen." Our Isaac may be
bound, and the knife actually lifted up to inflict the fatal blow,
and all who might interpose to rescue the victim may be at a
great distance; but, in the moment of need, God's voice from
heaven shall arrest the murderous hand, and deliver us from
the impending stroke. "The vision is yet for an appointed
time ; therefore, though it tarry, wait for it: for at the ap-
pointed season it shall come, and not tarryf.'' Whether our
afflictions be of a temporal or spiritual nature, we may rest
assured of this blessed truth, that" they who wait on him shall
never be confounded."]
f Hab. ii. 3.
LXXXVI.
CHRIST THE HEALER OF HIS PEOPLE.
Exod. xv. ~ 6 I arn the Lord that healeth thee .
. SCARCELY had the Jews passed the Red Sea
before they began to murmur : as the Psalmist has
said, " They provoked him at the sea, even at the
Red Sea a.". True it was that they must have suffered
greatly, both they and their cattle, when they were
three days without water; and when, on finding
water, it was so bitter that they could not drink it.
But, when they had been conducted thither by God
himself, (for the pillar and the cloud never left them
day or night\) they might be assured that He, who
had so miraculously delivered them hitherto, would,
if they cried unto him, supply their wants. They
should have had recourse to prayer therefore, and
not to murmuring. But this conduct of theirs gave
occasion for a rich display of God's mercy towards
them, a:qd for an explicit declaration on his part
what the rule of his procedure towards them in future
sJ:wuld be. They were delivered from the Egyptian
a Ps. cvi. 7. b Exod. xiii. 22.
. .
86.] CHRIST THE HEALER OF HIS PEOPLE. 415
yoke : but they were not to cast off obedience to
their God. They were, as his redeemed people, to
consecrate themselves to him, and to obey his voice
in all things: and, according as they performed or
neglected their duty to him, he would extend to them
his favour, or visit them with his displeasure ; either
loading them with, or exempting them from, the
diseases with which the Egyptians had been visited,
and which they greatly dreaded c.
This declaration of God to them was so important,
that the Prophet Jeremiah, a thousand years after-
wards, referred to it,. to shew, that, from the very
first moment of the people having been taken into
covenant with God, their sacrifices had been held as
of no account in comparison of obedience. " I spake
not unto your fathers, nor commanded them in the
day that I brought them out of the land of Egypt,
concerning burnt-offerings or sacrifices. But this
thing commanded I them, saying, Obey my voice,
and I will be your God, and ye shall be my people ;
and walk ye in all the ways that I have commanded
you, that it may be well unto you d." Nor is it less
important to us, at this day; for God will still deal
with us according as we conduct ourselves towards
him. The retribution indeed may not now be so
visibly marked by external dispensations ; but it shall
be maintained in reference to our souls, God either
healing our spiritual maladies, or giving us up to the
power of them, according as we approve ourselves
to him, or walk contrary to his commands._ If we
offend him by a wilful and habitual disobedience to
his will, none shall be able to protect us : but, if we
surrender up ourselves unfeignedly to him, " none
shall be able to harm us:" whatever we may either
feel or fear, we may assure ourselves of his favour ;
for he is, and ever will be," The Lord that healeth us."
In further discoursing on these words, we shall be
led to point out,
I. h ~ office which God executes in behalf of his
people-
c ver. 26. with Deut. xxviii. 27, 60. d Jer. vii. 22, 23.
416 EXODUS, XV. 26.
[86.
As God inflicts judgments on his so does
he administer healing to his people : and this he does,
1. In a way of gracious exemption-
[The Hebrews were exempted from the various calamities
with which Egypt was overwhelmed. And this is particularly
noticed in the words preceding my text : " I will put none
of these diseases upon thee which I have brought upon the
Egyptians: for I am the Lord that healeth thee." In like
manner, if we are exempt from many diseases under which
others labour, and by which their whole lives are imbittered,
we should acknowledge God as the Author of this distinction,
and receive it as a special mercy at his hands. We know that
even under the Christian dispensation bodily diseases are often
sent by God, as the punishment of sine: and we cannot but
feel that we have merited, on many occasions, such tokens of
his displeasure. If therefore we, like the Hebrews, have been
more highly favoured than others, we must, like them, be
instructed that it is God alone who has healed us.
But in this general description of Jehovah we must not over-
look that which, after all, was chiefly intended-his special
favour towards his redeemed people, in reference to spiritual
disorders. Thousands are given up, like Judas, to an obdurate
heart and a reprobate mind; whilst some, like David and
Peter, are recovered from their falls. To whom must the
recovery of these be ascribed ?-to themselves ? They had in
themselves no more strength or power than the unhappy Judas
had. It was to sovereign grace alone that they owed their
restoration to the divine favour, and their return to the paths
of holiness and peace. And have not we similar obligations
to our heavenly Physician? How often have we indulged in
'our hearts propensities, to which if we had been given up, we
should have fallen a prey, and perished' for ever! The sins of
the most abandoned of the human race were small in their
beginning, and by repetition became 0 ! what
do we owe to God, who, whilst he has left others to follow the
imagination of their own hearts, has restrained us, "hedging
up our way with thorns, and building a wall, that we might
not be able to prosecute the paths" which our corrupt hearts
so perversely sought ! As far then as by his preventing grace
he has kept us from evil, we have reason to adore him as " the
of our souls.]
2. In a way of effectual interposition-
many occ.asions did God visit his people with severe
chastisements; which he as often removed, at the
of Moses, or on the humiliation of their souls be:iore him.
e 1 Cor. xi .. 30 and Jam. v. 14, 15.
86.] CHRIST THE HEALER OF HIS PEOPLE. 417.
And have there not been times when, by disease or accident,
we have been brought low ; and when, if the evil inflicted had
been suffered to attain the same resistless power as it has
acquired over others, we must have fallen a sacrifice to its
Whence is it, I would ask, that we have been re-
stored to health, whilst others have sunk under the influence
of the same disease? Greatly do we err, if we ascribe our
recovery to any thing but the gracious favour of our God. He
may have made use of medicine as the means : but whatever
may have been the secondary cause, the one great primary
cause of all has been the good pleasure of God, whose province
alone it is "to kill and to make alive, to wound and to heal f,"
And what shall we say, if we have been healed of spirituaZ
disorders? It is well known that man is altogether corrupt;
so that we may apply to him that description which is given
of the Jewish state, "from the sole of the foot even to the
head there is no soundness in him, but wounds, and bruises,
and putrifying sores g." In every faculty of our souls we are
corrupted and debased by sin: our understanding is darkened;
our will rebellious ; our affections sensual; our very conscience
is blind and partial. Now, if God has dealt with us as he did
with the springs of Jericho h, if he has cast the salt of his grace
into our souls, and healed us at the fountain-head, have we
not cause to bless and magnify his name It is expressly in
reference to such a miracle as this that God assumes to him-
self the name contained in our text. The waters of Marah
being so bitter as to be unfit for use, God directed Moses to
cast a certain tree into them, by means of which they were
instantly made sweeti, And are not we also directed to
"a tree, whose very leaves are for the healing of the nationsk?"
Its virtue indeed is not known by thousands, in whose presence
it stands; and therefore they continue ignorant of its healing
efficacy. But was its virtue ever tried in vain? No: nor ever
shall be. Only let Christ be received into the heart by faith,
and the whole man will be renewed; the understanding will
be enlightened, the will subdued, the affections purified, and
the whole soul be " changed into the divine image in righteous-
ness and true holiness. Now, what if God has pointed out this
tree to us ? What if we have experienced its healing efficacy?
Then have we in ourselves an evidence that our blessed Saviour
sustains the office claimed by him in our text : and then are
we called to acknowledge it with gratitude, and to adore him
for this stupendous exercise of his power and grace. J
Such being the office of our blessed Lord, let us
consider,
f Deut. xxxii. 39.
i ver. 25.
VOL, I.
g Isai. i. 6. h 2 Kings ii.
k Rev. xxii. 2,
EE
EXODUS, XV.
[86.
11. The duty which we owe him in reference to it-
This, though already in a measure anticipated, may
with great propriety be now more distinctly noticed.
1. We should acknowledge him in the mercies we
have received at his hands-
[Sure I am, that his preventing goodness is by no means
appreciated as it ought to be. We see others sick and dying;
and little think to whom we owe it, that their lot has not
been awarded to us. We are restored after sickness ; and how
soon do we forget the hand that has delivered us
1
! Nor are
we less insensible of our obligations to God for preservation
from great and heinous sins; whereas, if we noticed the falls
of others who were in every respect as likely to stand as our-
selves, we should be filled with wonder and admiration at the
distinguishing mercies vouchsafed unto us. Even converting
grace, alas! how little gratitude does it excite in our hearts !
\V e can see clearly enough the goodness of God to Israel in
bringing them out of Egypt, and in making them a peculiar
people to himself, whilst their Egyptian taskmasters were left
to perish. But " that deliverance, though glorious, had no
glory," in comparison with that which is vouchsafed to us.
But I call on all to look at the mercies which they have ex-
and at the means by whic4 they have been procured
for a rumed world. The tree that heals us has been felled :
the Saviour has been " wounded for our transgressions, and
bruised for our iniquities ; and by his stripes we are healed."
Yes, the Saviour himself has died, that we may live m. Shall
any one, then, that has experienced the virtue of his blood
and the efficacy of his grace, not bless him ? 0 ! let every
soul stir himself up to praise his God, and break forth like
David, " Bless the Lord, 0 my soul, and all that is within me
pless his holy name ! Bless the Lord, 0 my soul, and forget
not all his benefits; who forgiveth all thy sins, and healeth all
thy diseases n ! "]
2. We should apply to him for the mercies which
.we may yet stand in need of-
. [Wherefore does the Saviour proclaim to us his office,
. but that we may apply to him .to execute it in our behalf?
That you are all labouring under a mortal disease, is certain:
and that there is but one remedy for all, is equally clear. But
is all-sufficient: none ever perished, who applied
1
If this were a Spital Sermon, or on occasion of a deliverance
this would }le the place for some appropriate ob-
servatiOns.
111
Isai. liii. 5. with 1 Pet. ii. 24. n p ... 1 3
s. cm. -

87.] .SCRIPTURAL. EQUALITY.
419
it to their souls. See our Redeemer in the days of his :flesh:
was there any disease which he could not Was not
even a touch of his garment instantly effectual for one who
hll:d spent her all upon physicians, and to no pwpose Me-
tlrinks I hear one complaining, that sin and Satan have such
an entire possession of his soul, as to render his state alto-
gether hopeless. But " is there no balm in Gilead 't Is there
no Physician " Look . at the demoniac in the Gospel:
so entirely was he possessed by Satan, that no chains could
bind him, no restraints prevent him from inflicting deadly
wounds upon himself. But a single word from the Saviour
expels the fiend, and causes the maniac to sit at his feet,
clothed, and in his right mind. Fear not then, thou despond-
ing sinner ; for there is nothing impossible with him. And
if thou say, ' True ; but he has already tried his hand upon
me in vain, and given me up as incurable ; ' hear then what
he speaks to thee by the Prophet Isaiah: " For his iniquity
I. was wroth, and smote him : I hid me, and was wroth ; and
yet he went on frowardly in the way of his heart." (Here is
your very case: and what says he to it? Does he say, ' I
have therefore given him up as incurable?' No; but ("I have
seen his ways, and will heal him." Heal HIM, does he
Yes ; " I will heal HIM, and will restore comforts to him and
to his mourners
0
," Go then to him, thou desponding soul.
Say to him, as David did; " Lord, be merciful unto me ; heal
my soul, for I have sinned against theeP," -.---If you
reply, 'There is no hope for me, because I have once known
the Lord, and have backslidden from him ; ' be it so ; yet, as a
backslider, hear what .a gracious message he sends thee by the
Prophet Jeremiah : " Return, ye backsliaing children, and I
will heal your backslidingsq." One thing only would I guard
you against, and that is, "the healing ofyour wounds slightlyr."
Let your wounds be probed to the very bottom: and then, as
the waters of Marah were healed so as that the fountain itself
was changed, so shall your soul be purified throughout, and
"the waters flowing from you spring up unto everlasting life"."]
o IsaL lvii. 17, 18.
r Jer. vi. 14.
P Ps. xli. 4. q J er. iii. 2
s John iv. 14. and vii. 38.
LXXXVII.
SCRIPTURAL EQUALITY.
E:xod. xvi. 16-18. This is the thing which the Lord hath
commanded : Gather of it every man according to his eating,
an omer for every man according to the number of your per-
sons: take ye every man for them 'Whiclt are in his tents.
EE2

EXODUS, XVI. lG-18. [87.
And the child-ren of Israet did so, and gathered, some more1
some less. And when they did mete it with anomer, he that
gathered much had nothing over, and he that gathered little
had no lac/c.
TO exercise faith, in opposition to all the dictates
of sense, is no easy attainment. For instance; the
Jews in the wilderness soon found that they had no
means of subsistence ; and no prospect was before
them, but that of speedily perishing by hunger and
thirst. Yet they did not well to murmur against
Moses and Aaron, who, as God"s appointed agents,
had brought them forth from Egypt : in fact, their
murmuring was against God to whom they
should rather have applied themselves in earnest
prayer for the relief of their necessities. The wonders
which he had already wrought for them were abun--
dantly sufficient to shew them, that, whilst under
his care, they had nothing to fear. Doubtless the
pressure of hunger and of thirst rendered it difficult
for them to believe that God would provide for them ;
and God therefore mercifully bore with their impa-
tience, and relieved their wants : he gave them water
out of a rock ; and supplied them with bread from
the clouds, even with bread sufficient for them from
day to day. In relation to the manna, which was
rained every night round about their tents, a!ld which
they were commanded to gather for their daily use
before the risen sun had caused it to melt away, there
was this very peculiar circumstance daily occurring
during the whole forty years of their sojourning in
the wilderness, that, whilst the head of every family
was to gather a certain portion (an omer, about five
pints,) for every person dependent on him, "those
who had gathered more" found, when they came to
measure it, ,that they "had nothing over ; and those
who had gathered less, that they had no lack." Now
this circumstance being so very peculiar, I shall en-
deavour to unfold it to you in its proper bearings : in
order to which, I shall consider it,
I. As an historic record-
A more curious fact we can scarcely conceive : and
87.] t:iCRIPTURAL EQUALITY.
it is the more curious, because it occurred, net occa-
sionally in a few instances, but continually, for forty
years, through the whole camp of Israel.
It arose, I apprehend,
1. From God's merciful disposition towards them-
[ A variety of circumstances might occur from time to time
to prevent some heads of families from making the. necessary
.exertion before the sun should have dissolved the manna, and
have deprjved them of the, portion which they ought to have
gathered. Illness, in themselves or their families, might inca-
pacitate them for the discharge of their duty in this matter;
or a pressure of urgent business cause them to delay it till it
was too late. In this case, what must be done? God, in his
mercy, took care that there should be in some a zeal beyond
what their own necessities required, and that their abundance
should be sufficient to counterbalance and supply the wants of
others. In order to this, he needed only to leave men to the
operation of their own minds. They did not collect the food
by measure, but measured it after they had brought it home ;
that so they might apportion it to every member of their
family, according to the divine command. Hence it would
often occur, that one who was young, active, vigorous, and
disengaged, would exceed his quota; whilst another who was
enfeebled by sickness, or depressed by sorrow, or occupied
with some urgent business, as that of attending on his sick wife
and family, might collect but little. Neither the one might
think of administering relief, nor the other of receiving it; but
in all cases where there was excess or defect found in the exer-
tions of one, there was a corresponding want or superfluity in
another; so that, on measuring the whole, there was no super-
fluity or defect throughout the whole camp.
In fact, this, in some respect, obtains throughout the whole
world: for though there is doubtless a great disparity in men's
possessions, arising from different circumstances, the rich un-
wittingly supply the necessities of the poor, by dispersing their
wealth in return for the comforts or elegancies of life : and
thus to a much greater extent than men in general are aware,
is produced among them; all having food and raiment,
and no one possessing more. J
2. From their bountiful disposition towards each
othe:r-
[In this view St. Paul quotes the very words of my
He is exhorting the Corinthians to liberality in supplying the
wants of their poorer brethren : he tells them, however, that
he did not mean to burthen them for the purpose of easing
others; but only that, by an equality, their present abundance
EXODUS, XVI. 16_.18.
[87.
might be a supply for the wants of others; who, in return,
might supply their wants, in case circumstances should arise
to admit of it and require it; that so there might be, under
all circumstances, an equality: as it is written, "He that had
gathered much had nothing over; and he that had gathered
little had no lack
3
." This sense does not at all oppose that
which I have before given: on the contrary, it rather confirms
the fanner sense ; for it supposes that the overplus was col ..
lected accidentally, as it were, in the first instance, and with-
out any express intention to q..ispose of it to others: but on its
being found to exceed their own wants, they liberally dispensed
it to supply the wants of others; the donors at one time being
the recipients at another; and the obligations conferred being
mutual, as occasion required.
This, too, is still agreeable to the order of God's providence
in the world. No one can tell what change of circumstances
may arise, to elevate or depress any child of man: but events
continually occur to render a reciprocation of friendly offices
both practicable and necessary, and to call forth amongst our-
selves the dispositions that were exercised amongst the persons
spoken of in our text. J
But, to enter more fully into the design of God in
this fact, we must notice it,
11. As a mystical ordinance or appointment-
. That the manna was a type of Christ, is beyond a
doubt: our blessed Lord himself drew the parallel,
in the most minute particulars b ---On this ac-
count the manna is called '' spiritual meat c:" and
when, in the bestowment of it, there was -so remark-
able a circumstance perpetuated throughout the whole
camp for forty years, we cannot doubt but that it
was intended to convey some particular and very im-
portant instruction. Nor does the construction put
upon _ it by St. Paul in one point of view at all
tate against a different construction of it in another
view. His interpretation refers to it only as a tempo-
ral ordinance : but, as it was a spiritual ordinance
also, we must endeavour to derive from it the in-
struction which, in that view, it was intended- to con,...
veyd- - - I think,- then, that we may see in it,
a 2 Cor. viii. 13-15. b John vi. 31-58. c 1 Cor. x. 3.
d St. Matthew:s of Isai. liii. 4, 5. (See Matt. viii.
16, 17.) does not m validate the construction put upon it by St. Peter,
87.} SCRIPTURAL EQUALITY.
1. Our privilege as Believers-
[Believers now feed on Christ, as the whole Jewish nation
fed upon the manna: and from day to day it is found; that
" they who gather much have nothing over ; and they who
gather little have no lack." In the Church of God at this
day persons are very differently circumstanced; some having.
much leisure, and deep learning, and many opportunities of
attending ordinances in public, and of acquiring information in
private; whilst others are so entirely occupied with temporal
concerns, or so remote from opportunities of instruction, that
they can gather but little comparatively of the heavenly bread.
But have the one therefore any superfluity, or the other any
want? No. We will ask of those who are most devoted to
the word of God and prayer, whether they find their attain-
ments in knowledge and in grace so abundant, that they have
more than their necessities require? No. A blind Papist
may boast of his works of supererogation, and of having merits
to sell for the benefit of less-favoured people: but " ye, Be-
loved, have not so learned Christ:" ye know, that if your
attainments were an hundredfold more than they are, there
were scope enough for the employment of them, without over-
burthening your souls : you would still " forget all that was
behind, and be reaching forward for that which was before, if
by any means you might obtain the prize of your high calling
in Christ Jesuse." On the other hand, I will ask of those
whose attainments are more contracted; Do you not find that
your more slender portion is sufficient for you? You feed on
the Lord Jesus Christ, as the bread of life : and . do you not
find that he nourishes your souls; and that pardon, and peaceJ
and holiness, are the fruits of your communion with him?
Yes: it is said, " He that believeth" (not he that is very
strong in faith) " shall be saved;" yea, and that " all who
believe (whatever be their stature or growth in grace) are
justified from all things." If you be but a child, incapable of
digesting strong 1neat, you find that " the sincere milk of the ,
word" is sufficient to nourish and support you; and that if you
be but a lamb in Christ's :flock, "he carries the lambs in his
bosom," because " it is not the will of your Father that one of
his little ones should perish." This is no reason for your
neglecting to exert yourselves to the uttermost: but it is a
comfort to you to know, that, though from the peculiarity of
your circumstances you have been able to gather but little,
you neither have, nor shall have, any occasion to complain that
you have "lacked" what was needful or you. If you have
1 Pet. ii. 24. Both senses were true: but the spiritual sense was
the more important.
e Phil. iii. 13, 14.
EXODUS, XVI. 16-18.
[87 ..
had no superabundance of grace, " your strength has been
according to your day."]
2. Our duty, as Saints-
[ All, whilst they judged their .first offices due to those
who were immediately dependent on them, considered them-
selves as members of one great family, and bound to admi-
nister help to all whose necessities should require it. Thus
should the whole collective mass of believers consider them-
selves bound to render every possible assistance to every part
of Christ's mystical body. Every joint is to supply a measure
of nutriment according to its capacity, for the good of the
whole body; that so the whole may be strengthened, and
edified in lover. The command is plain, "Strengthen ye the
weak hands, and confirm the feeble knees: say unto them that
are of a fearful heart, Be strong ; fear not ; your God will
come and save youg." With whatever we be enriched, we
should be ready to impart of our stores liberally and without
grudging ; considering that we are but stewards of all that we
possess, and that in dispensing to others the benefits we have
received, whether they be of a temporal or spiritual nature, we
most resemble our Heavenly Father, and best answer the ends
for which those blessings have been committed to us. True,
indeed, we have not any thing of our own, which we can impart
to others; (we have no more oil in our lamps than is wanted
for ourselvesh;) nor can any diligence in the head of a family
supersede the necessity of every member gathering for himself;
(for" every man must bear his own burtheni:") but still, as
instruments in God's hands, we may be serviceable to manyk,
and may, as golden pipes, convey the golden oil, for the
enlightening and edifying of the Church of God
1
.]
Having thus marked the distinct views in which
I conceive the fact before us ought to be re-
garded, I will now, in conclusion, suggest the
INSTRUCTION to be derived from it in a collective
view. We may LEARN from. i t ~ I think,
1. Contentment-
[The whole people of Israel had but t i ~ food for forty
years; nor, except for use qn the Sabbath-day, was any of it
to be treas1lieCJ. up, even for a single day. The whole people
o! Israel were to subsist on God's providence, exactly as the
brrds of the air and the beasts of the field. Nor was any thing
:p1ore than food and raiment to be the portion of so much ~ s
f Eph. iv. 15, 16. g Isai. xxxv. 3, 4. with He b. xii. 12, 13.
JJ. Matt. xxv. 8, 9. i Gal. vi. 5. k J 19 20
am. v. _ , ,
1 Zech. iv. 12. with l T4c&s. v ~ 11, 14,
87.]
SCRIPTURAL EQUALITY.
425
one amongst them : with this they were to be content; and
with a similar portion should we also be contentm. Hear
St. Paul's experience on this subject: "I have learned in
whatsoever state I am, therewith to be content. I know both
how to be abased; and I know how to abound : everywhere,
and in all things, I am instructed both to be full and to be
hungry, both to abound and to suffer need n." Precisely such
should be the frame of our minds also. We should offer con-
tinually, and from our inmost souls, that prayer which our
Lord has taught us, " Give us day by day our daily bread :"
and we should really be willing to live dependent on our God
for every blessing, whetl1,er for body or for soul, whether for
time or for eternity.]
2. Confidence_,.,.
[In parting with any superfluity which they might have
attained, the whole people of Israel shewed that they looked
to God alone for a supply of their necessities, and that they
had no doubt of his continued care even to the end. The same
lesson should we also learn. We should "take no thought for
the morrow, but seek first the kingdom of God and his right-
eousness, and rest assured that all needful blessings shall be
added unto US
0
," We should regard God as our Parent; who,
if he neglect not the birds of the air, or the meanest worm of
the earth, will surely not neglect his own children, but will
rather feed them with bread from heaven, and cause that bread
to follow them in all their journeys, than leave them one day
without the supply that is needful for them.]
3. Liberality-
[Certainly, to give away the superabundance which they
had gathered, when they had not any thing in hand for their
subsistence on the morrow, was a bright example of gene-
rosity. I am far from saying that we, under our dispensation,
should carry our liberality to the same extent; but I have no
doubt but that the spirit which they manifested should be
cultivated by us also, and that to a much greater extent than
is generally imagined. The instruction given by John the
Baptist to the people of his day was, " He that hath two
coats, let him give to him that hath none ; and he that hath
meat, let him do likewiseP." If it be thought that this was
nothing but an Eastern proverb, I answer, that St. Paul, in
the very place where he quotes the words of my text, pro-
poses to our imitation the example of the Macedonians, which
scarcely fell short of the very letter of St. John's instructions:
I' For at a time when they were in a trial of great a:ffiiction
l1l 1 Tim. vi. 8.
.11 Matt. vi. 31-34.
n Phil. iv. 11, 12,
P Luke iii. 11
426
EXODUS, XVI. 35.
[88.
and in deep poverty themselves, they abounded unto
riches of liberality; being willing to giVe. not. only. to their
power, but beyond their power, and pra:png w1th. much
entreaty to take upon him the office of dispensmg their alms
to their affiicted brethren q." Nay more, he proposes to us the
example of our blessed Lord himself, who " though he
rich, yet for our sakes he became poor, that we through his
poverty miO'ht be richr." Let this mind then be in you, my
beloved br;thren ; and account yourselves rich, not in propor-
tion to what you can consume upon yourselves, but according
to what you are able to administer for the benefit of others.
" In bearing one anothe:t:'s burthens, ye shall best fulfil the
law of Christ
8
."]
q 2 Cor. viii. 1-4. r 2 Cor. viii. 9. s Gal. vi. 2.
LXXXVIII.
SENDING OF THE MANNA.
Exod. xvi. 35. And the children of Israel did eat manna
forty years, until they came to a land inhabited: they did
eat manna until they came unto the borders of the land of
Canaan.
THE history of the Israelites in the wilderness con-
tains an uninterrupted series of miracles. It might
be well expected, that two millions of people en-
camped in a b,arren desert would soon begin to want
fresh supplies of food. And so it happened. In a
month after their first departure from Egypt, they
had exhausted the store that they had brought with
them. But God, who had brought them thus far,.
would not suffer them to remain destitute any longer
than was necessary to try their faith and patience.
He therefore gave them from the clouds a peculiar
kind of food, (such as had never been seen before,)
a small white substance, like coriander-seed, which,
when ground in a mill and baked or seethed in water,
was extremely palatable.
We propose to make some observations upon,
I. The provision he gave them-
: . Let the occasion on which he gave it be first cvq-
s:z.dered-
[Instead of confiding in thRt God who had S(}-often and
so wonderfully interposed for them, -they murmured
88.]
. '
SENniNG OF THE MANNA.
in a most impious manner, wishing that he had htvolved
them in the judgments which had desolated Egypt, rather thari
that he should have brought them into their present difficulties a
. though their complaints were directed professedly only
Moses and they were, in fact, against God
hnnself, by whose direction alone any step had been taken h.
How astonishing was it that God should take occasion from
such a grievous act of impiety to give them such tokens of his
love and mercy! Might we not have expected rather that he
should execute upon them his severest judgments ? BU:t thus
he has done in all ages, in order to display the sovereignty
tmd the riches of his grace
0
---]
Next, let us notice the directions he gave respect-
ing it-
- [They were to gather {foe manna from day to day, reserving
none of it for the morrow d, This was to teach them their
entire dependence upon God, and impress them with a sense
of God's continued care of them. And though we are not for-
bidden, yea rather are commanded, to make suitable provision
for our families, yet in the habit of our minds we are to be
continually dependent on God, and free from all anxious care
or distrust ---
They were not to gather any on the Sabbath, but to prov-ide
a double portion on the day preceding it e. How early was the
observance of the Sabbath inculcated! The law was not yet
given; therefore the observance of the Sabbath was not a mere.
ceremonial commandment. Nor was the injunction relative to
it- either given by Moses, or received by Israel, as a new thing:
it doubtless had been enforced from the beginning of theworld:.
and consequently we, no less than the Jews, are bound to lay
aside all temporal concerns, as much as possible, on that day,
and to consecrate it wholly to the service of our God- --
They were to preserve some of it in a pot, and lay it up
before the Lord as a memorial for future generations f. They'
were not to forget the mercies vouchsafed to them; but rather
to transmit to their latest posterity the remembrance of them;
in order that they also might be led to serve and trust in the
living God. And have not we also memorials of the love of
God to us? Search the records of our national history, or let
every one consult his own personal experience ; and we shall
:find abundant reason to adore that God, who has interposed'
a ver. 3. b ver. 8.
c To Adam, Gen. iii. 6, 12, 15. To Saul, Acts xxvi. 10-16.
To ourselves in unnumbered instances, making our. sins the occasion
of deeper humiliation.
d ver. 4, 19. ever. 29. f ver. 32, 33.
4fl8 EXODUS, XVI. 35. [88.
for us in ten thousand and supplied our continually
returning wants ---]
The peculiar interposition of God in relation to it
deserves also particular notice-
[It was so ordered by his providence, that, when the
bers of the different families had put together the portions
which they had severally collected, and measured it out again
for the p-urpose of distributing to each his regular portion,
there never was found any redundancy, or any wantg. What
this was designed to teach us, we are at no loss to determine ;
since God himself has suggested the proper improvement of
We all are members of one great family. Some, by God's
blessing on their diligence, or by some other means, possess
much; whilst others, through a variety of circumstances, possess
but little : we ought therefore (not indeed to make one com-
mon stock, but) to "lay by us for the poor, according as God
has prospered us;" that, as far at least as the enjoyment of
the necessaries of life are concerned, there may be an equality;
the abundance of the rich supplying the necessities of their
less-favoured brethren h, 0 that there were in all of us such
an heart, and that, instead of scraping together all that we can
save, for the purpose of enriching our families, we found our
happiness in doing good, being " glad to distribute, and
willing to communicate!"---]
From viewing the mercies God vouchsafed to the
Israelites, let us turn our attention to,
11. The corresponding provision he has given us-
St. Paul tells us, that the manna of which we have
been speaking, was u spiritual meati." It was carnal
indeed in its immediate use; but it typically shadowed
forth the food on which our souls must live: and, to
those who partook of it in faith, it was a source of
spiritual and eternal blessings. The Lord Jesus
Christ has fully explained the subject to us; and
drawn a parallel between the manna on which the
Israelites subsisted, and himself as the life of our
soulsk. We shall not trace that parallel here\ but
consider the subject in a more appropriate view,
Three things then we wish you to remark;
1. The freeness of this provision-
ver. 16-18. h 2 Cor. viii. 14, 15,
1 Cor. x. 3. k John vj, 32-58.
,
1
The parallel is drawn in Dis. on John vi. 34. and 1 Cor. x. 8, 4,
89.] MOSES STRIKING THE ROCK. 429
[What have we done to merit the gift of Goc\'s dear
We rebels against the Majesty of heaven, and deserved
nothmg but" wrath andfieryindignation to consume us"-- -
The manna rained round the tents of the murmuring Israelites
not more freely given, than Christ is sent to us, and salva--
tion by him is offered us in the Gospel m_--]
2. The suitableness-
[The manna was adapted to nourish equally the infant and
adult. And to whom is not Christ The great sinner
will find in him precisely such a Saviour as his necessities re-
quire - - - The weak, the timid, the disconsolate, yea, all
persons in all possible circumstances, shall find, that he is as
much suited to their individual cases, as if God had sent him
for them alone ; and to their palate, as though they themselves
had chosen what kind of a Saviour they would have ---]
3. The sufficiency--
[The vigour of all was renewed from day to day by means
of the food provided for them ; and they were enabled to march
or fight, as occasion required. And what cannot he do who
feeds upon the Lord Jesus Christ? What conflicts shall not he
support ; what victories shall not he gain ? " The grace of
Christ will be sufficient for him;" and he will be "able to do
all things through Christ who strengtheneth him"- --" He
that gathers most of this heavenly manna, will indeed have
nothing over; but he who gathers ever so little, shall have no
lack;,---- Twice is it repeated in our text, that they ate of
the manna till they arrived at the promised land: never did it
fail them; nor did they ever need any other food. And thus .
assuredly shall Christ continue to the end the support of all
who feed upon him ; and, in possessing " that hidden manna,"
they shall have all that they can want in this dreary wiider-
ness; they shall have an earnest and antepast of heaven itselfn.]
m Isai. lv. 1. n Rev. ii. 17.
LXXXIX.
MOSES STRIKING THE ROCK.
Exod. xvii. 5, 6. And the Lord said unto Moses, Go on before
the people, and take with thee of the elders of Israel: and
thy rod, wherewith thou smotest the river, take in hand,
and go. Behold, I will stand before thee there upon the rock
in Horeb: and: thou shalt sm.ite the rock, and there shall
come water out of it, that the people may drink. And Moses
did so, in the sight of the elders of Israel.
THE whole of man's pilgrimage on earth is but a
succession of trials and deliverances. And God so
. EXODUS, XVII. 5, 6.
[89 .
ordains it to be, because it is for our greatest good:
" Trials work patience ; and patience, experience ;
and experience, hope." The frequent recurrence of
difficulties to the Israelites in their journey through
the wilder:ness may serve as a glass wherein to view
the state of the Church in this world, and, more or
less, of all the individuals that are in the world,: and
the interpositions of God on their behalf shew, what
is the real, though less visible, course of his provi-
dence at this time. Scarcely had the waters at
Marah been sweetened for their use, and manna
been given them for their support, than they again
experienced a most afflictive pressure (a want of
water for themselves and their cattle); and again a
miraculous deliverance, at Massah or Meribah.
We propose to notice in our present discourse,
I. The circumstances of this miracle-
And here there are two things to which we would
call your attention:
1. The time-
[Thfl Israelites had renewed their murmurs against God;
and were so incensed at a renewal of their difficulties, that
they were ready to stone Moses for having brought them into
their present trying situation. As for their Divine Benefactor,
they even questioned whether he were with them in the camp
or not ; assured that, if he was, he was unmindful of their
necessities, or unableto relieve them.
Yet at the very moment that they were so offending the
Divine Majesty, did God interpose for their relief. What an
exalted idea does this convey to us of the patience and long-
suffering of God ! And, if we were to mark the seasons of
God's interpositions in our behalf, we should find abundant
matter for admiration and gratitude ---]
2. The manner-
[This singularly displays the grace of God. God makes
Moses, whom they were ready to kill as their enemy, the in-
strument of their deliverance. He orders the rod, which had
wrought such wonders in Egypt and at the Red. Sea, to be
used, not for their .destruction (as might have been expected),
but for ~ h supplying of their necessities. He himself, whose
very eXIstence they had questioned, went to preside visibly on
the occasion ; and the elders, who had so unreasonably doubted
89.] MOSES STRIKING THE ROCK. 4tH
power and love, were suffered to be eye-witnesses of the
nuracle wrought for their preservation. .
Ho:w remarkably does this illustrate the precept which God
has gwen us, " not to be overcome of evil, but to overcome
evil with good ! " And what convincing evidence does it afford
us, that, "where sin has abounded, his grace shall much more
abound ! " ---]
But though these . circumstances are instructive,
the chief thing to be noticed in the miracle, is,
11. The hidden mystery contained in it-
We can have no doubt but that this part of sacred
history was intended to typify and prefigure Christ a,
as a of all spiritual blessings to the world;
as a sprmg,
1. Divinely appointed- .
[No one would have conceived the idea of looking for
water in that rock, any more than in any other spot throughout
the plain whereon it stood: nor would it have entered into the
mind of man to bring water out of it by the stroke of a rod or
cane. But God appointed both the rock and the rod to be means
and instruments of communication between himself and his dis-
tressed people. And who would ever have thought that God's
only dear Son should be given unto us; and that blessings should.
be made to flow down to us through the wounds inflicted on him
both by God and man ? .Yet " was all. this done according to
. the determinate counsel and foreknowledge of God." " He
was smitten, stricken of God, and affiicted," that our souls might
be redeemed from death : " He was wounded for our transgres-
sions, that by his stripes we might be healed." Yes, it is a
faithful saying, that "the Father sent the Son to be the Saviour
of the world." "It pleased the Father that in Christ should all
fulness dwell;" and that "we should receive out of his fulness"
" every thing that pertaineth to life and godliness."]
2. All-sufficient--
[" The water gushed out of the stricken rock, and flowed
like a river; so that it abundantly supplied the whole camp of
Israel, (both men and beasts,) following them in all their jour-
neyings for the space of eight and thirty years. And who ever
lacked, that has once drunk of the water that Christ gives to his
Church and people? Never did any of them, never shall any,
thirst again : for "the water that Christ gives them shall be in
them a well of water springing up unto everlasting life b "--_-]
3. Universallv accessible-
!
a 1 Cor. x. 4. b John iv. 13, 14.
EXODUS, XVII. 11. [90.
[The water from the rock flowed to every quarter of the
camp; and the people instantly dug pools for its reception,
so that men and cattle were supplied without the least difficultyc.
And how free is our access to Christ ; free to all persons, and
at all times! Hear his own invitation, and the invitation of his
Spirit, of his Church, and of all that know the value of those
living waters d_--As the vilest murmurers in the camp drank
of that stream, so may even the most flagrant rebels in the
universe drink of this e - --" Christ has within him the
residue of the Spiritf;" and "pours out that Spirit abundantlyg"
upon all who call upon him ; upon all, without price h, without
parsimony
1
, and without upbraidingk---]
WE may LEARN from hence-
1. The experience of real penitents-
[Their thirst after the Saviour is urgent and insatiable
1
---What a blessed sight would it be to behold a whole
congregation as eager in their desires after Christ as the
Israelites were after a supply of water for their bodies! ---
The Lord hasten the season when this thirst shall prevail
throughout all the world !]
2. The mercy reserved for them-
[They may feel many painful sensations, and be greatly
disquieted for a season: but the promise which God has given
them shall surely be realized by all m. ---]
c Numb. xxi. 16-18. d Rev. xxi. 6, 7.
r Mal. ii. 15. g Tit. iii. 6.
i John vii. 37-39. k Jam. i. 5.
. m Isai. xli. 17, 18. and xliii. 20.
XC.
e Ps. lxviii. 18.
h Isai. lv. 1.
,1 Matt. v. 6 .
THE HISTORY OF THE JEWS TYPICAL OF CHRISTIAN
EXPERIENCE.
Exod. xvii. 11. And it came to pass, when l'rfoses held up his
hand, that Israel prevailed: and when he let down his hand,
Amalek prevailed.
IT pleases God, in general, to effect his purposes by
certain means; yet the very means he uses are, for
the m?st part, such as tend only to illustrate his
power, and to lead our minds up to him as the first
great Cause. of all. But on no occasion has the truth
of i ~ observation more manifestly appeared, than in
the history now before us, wherein we are informed,
that the success of the Israelites in an engagement
90.] CHRISTIAN EXPERIENCE TYPIFIED. 433
with Amalek was made to depend, not on the bravery
of the soldiers, or the skill of their commander, but
on the holding up of the hands of Moses at a distance
from the field of battle.
In discoursing on this remarkable event, we shall
consider it as,
I. A typical history-
The whole history of the Israelites, from their de-
liverance out of Egypt to their establishment in the
land of Canaan, was altogether of a typical nature :
but we shall limit our observations to the circum-
stances now under our consideration.
We may notice then a typical reference,
1. In the conflicts which the Israelites maintained-
[The Israelites were scarcely come out of Egypt, before
they were attacked by the Amalekites, though no provocation
had been given on their part. This represented the opposition
which the world and Satan make to the true Israelites, as soon
as ever they separate themselves from the ungodly, and set
their faces towards the promised land. Though they do no-
thing to merit persecution, yea, though, in every point of view,
they are become more excellent and praiseworthy, and desire
nothing but to prosecute their journey peaceably through this
dreary wilderness, yet are they hated, reviled, persecuted ; nor
can they obtain the inheritance prepared for them, without
arming themselves for the combat, and " warring a good
warfare."]
2. In the commander under whom they fought-
[Joshua was appointed to set the army in array, and lead
them out to battle. Now the very name of Joshua is precisely
the same with that of Jesusa, who is "given to us of God to
be our leader and commander b." He is "the Captain of our
salvation," under whom we are enlisted, and under whose
banners we fight. Whether we bear more or less the brunt of
the battle, it is He who appoints us our respective stations;
and it is to Him that we must look for direction and support.
And while, " as good soldiers of Jesus Christ, we endure hard-
ness" at his command, we may depend on him for all necessary
provision, and for an abundant share of the spoils of victory.]
3. In the means by which they obtained the vic-
tory-
a. Acts- vii. 45. He b. iv. 8.
b Isai. lv. 4.
VOL. J.. F F
434
EXODUS, XVII. 11.
[90.
[The rod of Moses was that with which he had wrought
his wonders in Egypt; and it was a special emblem of the
divine power. This he was to hold up in the sight of Israel
on an adjacent hill: and, \vhile he held it up, they prospered;
but when, through infirmity, he let it down, their enemies
prevailed against them. Now it is thus that we- are to obtain
the victory against our enemies : we must have our eyes fixed
on the power of God exerted in our behalf: as long as we have
clear views of this, we shall vanquish every adversary; but, if
at any time this cease to be exalted in our eyes, we shall surely
faint and fail.
The lifting up of the hands of Moses may further denote
the efficacy of prayer. And it is certain that our success will
fluctuate, according as our applications at the throne of grace
a.Te continued or relaxed.]
But this history may further be considered as
affording us,
II. An instructive lesson-
It may well teach us,
1. That, whatever mercies we have received, we
must still expect conflicts-
[The Israelites had been brought through the Red Sea,
and fed both with manna from heaven, and water from the
solid rock ; and they might have fondly dreamed of nothing
but security and peace: but they were rather called to scenes
of difficulty and danger. Thus it is with us, when we commit
ourselves to the guidance of the pillar and the cloud. We
may think perhaps that, because we are reconciled to God,
and made heirs of his kingdom, we are henceforth to enjoy
uninterrupted tranquillity: but we shall soon find, that we
have to " wrestle; and that too, not only with flesh and blood,
but with principalities and powers." We may indeed be
screened for a season by the good providence of God; as the
Israelites were kept from going through the territory of the
Philistines, lest they should be discouraged by the opposition
that they would have met with from that warlike peoplec:
but we are men of war by our very profession ; and, sooner or
later, our courage and fidelity will be put to the test. It is
through much tribulation that we must enter into the king-
dom; and we must "fight the good fight of faith, before we
can crown of righteousness from the hands of Qur
righteous Judge!1 .
2. That we must not despond, though our success
for a time should appear doubtful-
c Exod. xili. 17.
90.] CHRISTIAN EXPERIENCE TYPIFIED.
435
[The Israelites in this very first encounter were at times
repulsed; and victory was long held in suspense, before it was
finally declared in their favour. Thus we must expect, that
our enemies, though frequently .beaten, will return to the
charge, and often threaten our very destruction. But, if
wounded, we .must apply to Christ for healing; if faint, we
must beg him to renew our strength; if driven before our
enemies, we must rally, and resume the contest, ever remem-
bering under whom we :fight, and how much depends upon a
victorious issue. We must also, like Aaron and Hur, assist
each other; holding up each other's hands, and animating each
other's hearts; nor ever terminate our exertions, till God shall
scatter all our enemies, and bruise under our feet the van-
quished foe.]
3. That a believing use of the appointed means,
how inadequate soever, or even useless, they may
appear, will be crowned with success at last-
[Nothing can be conceived less connected with the event,
than the means which were used by Moses; yet were they
necessary: for if, when through infirmity the use of them was
intermitted, the scale of victory was instantly turned in favour
of the Amalekites, much more, if he had disregarded them
altogether, would the most fatal effects have followed: but the
persevering use of them procured at last the desired success.
Thus the attending of public ordinances, and waiting upon
God i11 secret, may seem but ill calculated t() produce such
great effects as are said to depend upon them : but, as the
occasional and unallowed neglect of these duties is attended
with many painful consequences, so a wilful contempt of them
would infallibly terminate in our destruction. On the other
hand, a diligent and continued attention to them will and must
prevail: our prayer shall go up with acceptance before God,
and the word we hear shall prove " the power of God to the
salvation of our souls." Only let us " lift up holy hands with-
out doubting," until the evening of life, and we shall be "more
than conquerors through him that loved us."]
ADDRESS,
1. Those who know nothing of spiritual conflicts-
[If they, who are at ease in Zion, and experience no
spiritual conflicts, were real Christians, there would be no re-
semblance at all between them and the Israelites, by whom
they were typically represented; and all that is spoken about
the Christian warfare, the armour provided for us, and the
General under whom we fight, would be altogether without a
meaning. But in vain shall the true Israelites expect peace,
as long as there are any Amalekites in the world. Our Lord
~
436 EXODUS, XIX. 3-6. [91.
" came not to send peace on earth, but a sword:" and though
he may, in some instances, cause our enemies to be at peace
with us, yet will they never be so much at peace, but that we
shall have many to contend with: or, if men should cease from
troubling us, we shall have enough, both from Satan and our
own lusts, to call forth all our exertions, and to make us fervent
in imploring help from God. Let those, then, who feel not
these conflicts, inquire whether their peace be not the conse-
quence of a captivity to their enemies, instead of a victory
over them: "nor let them ever expect to reign with Christ,
unless they first enlist under his banners, and fight after his
example.]
2. Those who are ready to faint by reason of their
conflicts-
[Your insufficiency to withstand your enemies often dis- .
corn:ages and disquiets you: but the Israelites prevailed, not-
withstanding their inexperience in the art of war, because they
had God on their side. Fear not then ye, "whose hands are
weak, whose knees are feeble, and hearts are faint; for,
behold, your God shall come and save you d." Behold, his
power is now exalted in your sight: look at it; remember what
it has effected in the days of old: and know, that it shall be
in your behalf, if you do but trust in it. Nor forget,
what a Captain you are fighting under: the world, which
molests you, has been overcome by him ; and -" the prince of
this world has been judged" by him. Fight on then a little
Iong.er, a,ssured that you shall ere long put your feet upon the
necks of your enemies, and enjoy the fruits of victory for ever
and ever.]
d Isai. xxxv. 3, 4.
XCI.
'
MOSES MESSAGE TO THE ISRAELITES.
;Exod. xix. 3-6. And Moses went up unto God : and the Lord
called unto hirn out of the mountain, saying, Thus shalt tho1!1
say to the house of Jacob, and tell the children of Israel;
Ye have seen what I did unto the Egyptians, and how I bare
you on eagles' wings, and brought you unto rnyself. Now
therefore, if ye will obey rny voice indeed, and keep rny cove-
. nant, tken ye shall be a peculiar treasure unto rne above aU
peOJ!le: for all tke earth. is rnine. And ye shall be unto rne
a kmgdo'lll: of pnests, and an holy nation. These are the
words whzch thou shalt _speak unto the children of Israel.
WE cannot but admire God's condescension in
our fallen race. When we see him
91.]
' MOSES MESSAGE TO THE ISRAELITES.
to them his acts of kindness after repeated instances
of ingratitude, we are yet more amazed : but wherr
we behold him entering into covenant with the most
rebellious of his creatures, and binding himself by
. promises and oaths to load them with his
benefits, we are altogether lost in wonder. Since the
time that Israel were liberated from their bondage in
Egypt, about six weeks had now elapsed ; during
which time every successive trial had evinced, that
they were a rebellious and stiff-necked people. But,
instead of casting them off, God commissioned Moses
to propose to -them a covenant, wherein they should
engage to be obedient to his will, and he would en-
gage to make them truly prosperous and happy.
The same condescension does God manifest to us;
as will appear if we consider,
I. The mercies God has already vouchsafed us-
enumerated in the text were distinguishing
mercies-
[ God had inflicted the heaviest judgments on the Egyp-:-
tians; but had brought out his people safely and triumphantly a
to the mountain, which he had long before marked as the place
where they should worship him and enjoy his presence b. This
"they saw;" and therefore could not question the goodness
of God towards them_,_-. -]
And have we no distinguishing mercies to call forth
our gratitude?
[What though we have never experienced such miraculous
interpositions; have we not, both individually and collectively,
unbounded reason for thankfulness on account of the peculiar
favours conferred on us?
Think how many millions of the human race are sitting in
darkness and the shadow of death, without the smallest know-
ledge of a Saviour, or even of the one true God! But we are
favoured with the light of revelation, and, we hope we may say
too, a faithful ministration of the word of life - --Reflect
further, how many, under distress of mind, or body, or estate,
are sinking under the insupportable load of their afflictions;
whilst we have experienced but little trouble, perhaps so much
only as to display more clearly the goodness of God in our
The eagle, to rescue her young from impending danger, will
bear them upon her pinions to a place of safety. Compare Deut.
:x.:x:xii. 11. b Exod. iii. 12.
488
EXODUS, XIX. 3-6.
[91.
repeated deliverances --- Consider also, o ~ many have
within a few months or years been summoned mto the pre-
sence of their God, whilst we have yet our lives prolonged, and
further space given us for repentance--- Could we but
realize these thoughts, we should see that not even the Israel-
ites themselves had more reason for gratitude than we.]
Let us from the consideration of God,s past mer-
cies extend our viewH to,
11. Those which he has yet in reserve for us-
Those which he promised to the Israelites were
exceeding great-
[" All the earth was the Lord's;" and therefore he might
have taken any other people in preference to them c: but he
had chosen them in preference to all others d; and promised to
exalt them above all others in national honour, and individual
lwppiness.
What an unspeakable honour was it to them to be made
"an holy nation," consecrated in a peculiar manner to the ser-
vice of their God! t9 be " a kingdom of priests," all having
access to God, to offer to him the sacrifices of prayer and praise!
and to be regarded by God as "his peculiar treasure," which
he prized above all, and would secure to himself for ever !
What an happiness too to all of them, as far as worldly
prosperity could make them happy ; and, to those who could
discern the spiritual import of these promises, what a source
it was of unutterable peace and joy ! ---]
But the mercies promised to them were only
shadows of those which are reserved for us-
. .
[These promises have their chief accomplishment under
the Gospel dispensation e. And 0! how inconceivably "great
and precious " are they ! Believers are at this time amidst the
ungodly world, what the Israelites were in Egypt, " a chosen
generation," objects of God's sovereign and eternal choice.
They are "a royal priesthood," even "kings and priests
unto their Godf," having dominion over sin and Satan, and
" yielding up themselves to him a living sacrifice, acceptable
to him through Jesus Christ." As embodied under one head
(the Lord Jesus), and living under the same laws, and enjoy-
ing the same privileges, they are also "an holy nation;" and
as .d!ffering from all others in their views and principles, their
spmt and conduct, they are "a peculiar people," " a peculiar
people zealous of good worksg."
c This is evidently the meaning of the text ; and it should not be
-overlooked.
d Deut. vii. 6-8. e 1 P t .. 9 f R 6 T" .. 14
e . u. ev. 1. . g 1t. u.
91.]
MOSES' MESSAGE TO THE tSRAELITES.
These are the blessings promised to men under the Gospel;
and it will be utterly our own fault if we be not partakers of
them.]
But these blessings must be sought for in God's
appointed way. Let us therefore consider,
Ill. The terms upon which he will bestow them
upon us-
The promises of God to Israel were altogether
conditional-
(W e have seen what he engaged to do for them : but it
was upon the express condition, that they "obeyed his voice,
and kept his covenant." -They must take him for their God,
and devote themselves to his service-and then he would make
them his people, and give them incessant and increasing tokens
of his love and favour. This covenant was not wholly legal,
nor wholly evangelical, but a mixture of both. Inasmuch as
it prescribed conditions, ~ was legal; and inasmuch as it -
secured to them a remission of sins upon their retuming unto
God, it was evangelical: but on the whole the legal part was
far the more prominent ; and the promises were made void by
their neglecting to perform the stipulated conditions.]
Those made_ to us, though absolute in some re-
spects, are conditional in others-
[Under the Christian dispensation, all is of grace: grace
is not only the predominant feature, but the sum and substance
of theN ew Covenant: and repentance, faith, and holiness, ;are
not merely required, but bestowed h; and that fi:eely unto all
who ask for them at the hands of Godi, "By the grace of
God we are what we are ; " and " by grace are we saved"
from first to last. Yet are faith and obedience indispensably
necessary to our etemal salvation : nor need we be afraid of
speaking of them as conditions of our salvation, provided we
be careful to divest them of all idea of merit, or of being a
price whereby ulterior blessings are to be purchased. God
has given us a covenant of grace; and that covenant we must
embrace: and it will be in vain to hope for acceptance with
God, if we do not found all our hopes of happiness on Christ
the Mediator of that Covenant. God has also given us a
revelation of his will: and that will we must do; nor will that
" grace of God ever bring salvation unto us, if it do not lead
us to deny ungodliness and worldly lusts, and to live right-
eously, soberly, and godly in this present worldk." These then
h Ads v. 31. Heb. xii. 2. Rom. vi. H.
k Tit. ii. 11, 12.
i Ezek. xxxvi. 37.
440
EXODUS, XIX. 3-6.
[91.
are tlte terms on which we shall enjoy all the privileges of
God's chosen people: and, though it is true that " without
Christ we can do nothing," it is also true, that the only way
in which we ever can attain happiness, is, by repentance towards
God, and faith in our Lord Jesus Christ. Christ is ready to
save us all; but he will ultimately prove a Saviour to those
only who obey him---]
In APPLYING this subject to ourselves, we shall,
1. Deliver God's message to you-
[Observe how solemnly God's injunction to Moses respect-
ing the delivery of this message is twice repeated in the text.
In reference to this, God twice says by the prophet, that "he
protested, yea protested earnestly," to this people
1
But you
have already seen that the promises in our text refer princi-
pally to the dispensation under which we live. To you there-
fore must this message be addressed, in the name, and by the
command, of God himself. And, as Moses " laid before the
faces of that people the words which God commanded him m,"
so also would we " use great plainness of speech," whilst we are
delivering to you the message of the Most High.
The terms on which alone you can be saved have been
already stated to you n_- -We ask you then, is there any
thing unreasonable in them ? Are you. not rather so convinced
of their reasonableness, that, . if we were to tell you that you
were at liberty to disregard God's covenant, and to violate his
will, ---you would cry out against us as impious blas-
phemers ?-Behold, then, we have a testimony in your own
COf\Sciences in favour of the message which we have .delivered
to you: and, if you contintJ.e to expect heaven on any other
terms, you will be self-condemned to all eternity
0
.]
2. Inquire what answer we m11st return to God--
[Moses received the people's answer, and reported it to
GodP. And 0 that we could hear the same answer from you
all, "All that the Lord hath spoken will we do!" It is true,
they spake in their own strength, and therefore failed to execute
their promises: but surely it was good to form the determina-
tion; it shewed that they saw the equity of God's commands:
and, had they sought strength from God to fulfil his will, their
resolution would have produced the best effects. But are not
many of you disposed rather to reply, " As for the word that
thou hast spoken unto us in the name of the Lord, we will
not hearken unto thee q?" Perhaps you are not yet hardened
1
Jer. xi. 7. m ver. 7.
: A them here would be proper. .
See Jer. XI. 1-o. ll ver, 8. q Jer. xhv. 16.
92.]
THE GIVING OF THE LAW.
44l
enough to make this reply in words; but is it not the language
of your hearts and lives?--- Must we not carry this repot:t
to God r? ---0 that you would hearken to God's voice,
before it be too late s! - - -
But we trust there are some of a better mind amongst us,
some who cordially assent to whatever God has been pleased
to propose--- On behalf of them we pray, that God may
fix this pious disposition abidinglyin their heartst. Happy are
we to see the rising purpose to obey God! but we must caution
all not to adopt the purpose lightly, or to carry it into execution
in a partial or listless manner. The message of God in the
text is, "H ye will obey my voice indeed." Our obedience
must be sincere, habitual, and unreserved. We must not be
satisfied with purposes and resolutions, but must carry them
into effect : nothing must divert us, nothing intimidate us,
nothing retard us. But let us hold fast the covenant of grace,
and uniformly obey the commands of God, and then all the
blessings of grace and glory shall be ours - - -]
r Put their conduct into words.
8
J er. xiii. 15-17.
t 1 Chron. xxix. 18.
XCII.
THE GIVING OF THE LAW.
Exod. xx. 18, 19. And all thepeople saw the thunderings and
the lightnings, and the noise of the trumpet, and the mountain
smoking: and when the people saw it, they removed, and
stood afar off. And they said unto Moses, Speak thou with
us, and we will hear: but let not God speak with us, lest
we die.
THE law of God was originally written on the
heart of man: but by sin it was almost obliterated, so
that scarcely any traces of it remained. When there-
fore it pleased God to separate to himself a peculiar
people, who should know his will, and enjoy his
presence, and subserve his glory, it was necessary,
if we may so speak, that he should republish his
law, and record it in some way, which might give it
a permanent establishment in the world. This he
was pleased to do on Mount Sinai, after having con-
ducted his people thither in safety, and shewn, by
the wonders he had wrought, that he was indeed the
only true Gorl. 'Vhat were the particulars of that
EXODUS, XX. 18, 19.
[92.
law, we do not now stop to inquirea: that to which
we would draw your attention is, tlze manner of its
promulgation. In the preceding chapter we are in-
formed of all those particulars which are briefly
recapitulated in our text. On contemplating that
tremendous scene, we are naturally led to inquire,
Why did God publish his law in that manner ? The
answer to this question is important ; and will prove
highly instructive to us all. He did it,
I. To impress their minds with a fear of his Majesty-
[ God is a great God, and greatly to be feared b, But
though the Israelites had seen ample demonstrations of this
in Egypt, they had a very inadequate sense of it upon their
minds. Hence arose their murmurings and distrust as often
as any fresh difficulty occurred. And what is at the root of
all our disobedience? Is it not that "we do not fear that
great and fearful name, THE LoRD ouR Gon c? "---
To beget in the minds of those whom he was bringing into
covenant with himself a just sense of his greatness, he appeared
to them in a thick cloud, with thunderings, and lightnings, and
the sound of a trumpet most terrific. The effect was pro-
duced, insomuch that Moses, though terrified beyond measure
himself, was forced to administer comfort and encouragement
to them d, We find somewhat of a simil!lr effect upon our-
selves in a violent tempest : and, if we could realize the scene
that was exhibited on Sinai, we should say indeed, " It is a
fearful thing to fall into the hands of the living God"---]
II. To shew them the nature of that dispensation-
(The dispensation of the law, though suited to the Jews
at that time, and even glorious, as a type or figure of the
Gospel dispensation, was yet in fact "a ministration of death e."
It required perfect obedience to the law, and denounced a
curse for every instance of disobedience; and required all the
people, not only to accept it, but to approve of it, in t ~ t t par-
ticular viewr. Who can contemplate such a covenant, and not
tremble to have his hopes founded on it? There was indeed
much of the Gospel contained in the ceremonial law ; and the
penitent Israelite found refuge there. But the law published
on Sinai was "a fiery law," "a ministration of condemnation:"
and the terrors which were infused into the people by the
thunders of Sinai, fitly represented the terrific nature of that
a See Disc. on Rom. iii. 20. b Deut. x. 17; c Deut. xxviii. 58.
d ver. 20. e 2 Cor. iii. 7, 9.
f Compare Gal. iii. 10. with Deut. xxvii. 26.
92.] THE GIVING OF THE LAW. 443
covenant.-Happy would it be for us, if we availed ourselves
of these instructive intimations, to renounce that covenant
which consigns us over unto death, and to embrace that better
covenant which is revealed to us in the Gospel!]
Ill. To make them feel their need of a Mediator-
[The people, who but just before had been with difficulty
restrained from breaking through the bounds that had been
assigned them, were now so alarmed, that they fled from their
station, and entreated, that God would no more deliver his
commands to them in that way, lest they should die. They
desired that Moses might be appointed as a Mediator between
God and. them, and that all future intimations of God's will
should be given them through him. Of the full meaning of
their own request they themselves were not aware: for, inas-
much as Moses was a type of Christ, it was, in fact, a desire
that Christ might be their Mediator, and that all their inter-
course with the Deity might be through Him. This was the
construction which God himself put upon it ; and in this view
he approved of, and applauded it g---To the same effect
also the Apostle speaks. He tells us that the law was not
designed to give us life, but to shew us our need of h ~ i s t and
to bring us unto him as our only hope h_--]
INFER,
1. How thankful should we be for the Christian
covenant!
[It is to this that we are come, if we have truly believed
in Christ. And oh ! how different is our state from those who
are yet under the lawi ! ---Instead of being prohibited
from drawing nigh to God, we are permitted and commanded
to come unto him. Let us avail ourselves of the blessed pri-
vilege, and seek closer fellowship with our God, and brighter
views of his glory ---]
2. How careful should we be not to revert to the
Jewish covenant!
[We do, in fact, revert to it, if we seek justification by the
law of works. If we do any thing in order to be justified by
it, we instantly become debtors to do the whole law.-Let it
not then appear to us a light matter to indulge a self-righteous
spirit ; for if we do, we renounce all hope from the grace of the
Gospel, and "Christ, with respect to us, is dead in vaink,")
3. How studiously should we cultivate the fear of
God!
g Compare Deut. v. 27, 28. and xvii:i. 15-18.
i Heb. xii. 18-24. k Gal. v. 1-4.
h Gal. ill. 24.
EXODUS, XXIII. 13. [93.
[Terrible as the appearance and the voice of God we:e on
that occasion, his appearance in the day of judgment Will be
infinitely more tremendous - --" Knowing therefore the
terrors of the Lord, we would persuade you" to turn unto
him, ere it be too late. We wish however to produce in you,
not a slavish, but a filial fear: that will only drive you from
God; and therefore in relation to it we say with Moses,
" Fear not:" but this will make you happy in the service and
enjoyment of God; and therefore we add, " Let his fear be
ever before your faces, that ye sin not
1
."]
I ver. 20.
XCIII.
ON CIRCUMSPECTION.
Exod. xxiii. 13. In all things that I have said unto you, be
circumspect.
IF we were about to prosecute a journey through
an extensive forest, where the path was exceeding
intricate, where we were in hourly danger of treading
upon serpents and scorpions, and where there were
declivities so steep and slippery that it was almost
impossible but that we must fall down some tremen-
dous precipice, we should feel it necessary to get the
best information, and to use the utmost caution in all
our way. Such is really our state : in our journey
towards heaven we may easily mistake the road ; and,
even when we are walking in it, we are encompassed
with so many dangers, and obstructed by so many
difficulties, that we need to exercise continual vigi-
lance and circumspection. Hence, in tender love to
us, our heavenly Guide puts us on our guard, and
says, " In all things that I have said unto you, be
circumspect."
In discoursing on these words we shall consider,
I. The injunction-
~ t is our duty and our happiness to have all our
actions conformed to the mind and will of God: but,
in order to this, we must attend diligently to the
matter, the manner, and the end ofthem:-
1. h ~ matter- .
[Notwithstanding we have the writtenword, which, ~ h e n
93.] ON CIRCt[MSPECTION. ~
- , ...
duly followed, will suffice to direct our conduct; yet we must
have a very considerable knowledge of the Scriptures, and a
well-regulated mind, in order to ascertain clearly the will of
~ o d It o t unfrequently happens that one duty seems to
mterfere With another ; as when a work of mercy calls for a
violation of the Sabbath, or a command of an earthly parent
militates against the command of God. In the former case we
are to " prefer mercy before sacrifice:" in the latter, we must
" obey God rather than man:" but how to discriminate aright
at all times, is very difficult: and a well-intentioned person
may grievously err, if he do not bring his actions to the touch-
stone of God's word, and determine, through grace, to regulate
them according to that standardil.]
2. The manner-
[It is by no means sufficient that the matter of our actions
be right, for they may be so debased by the manner of per-
forming them, as to be rendered hateful in the sight of God.
Prayer is a duty plainly enjoined: but if it be cold and formal,
or offered with an unbelieving heart, it will find no acceptance
with God: in vain do persons worship God in such a mannerb;
they shall receive nothing at his handsc. Nothing could have
been more pleasing to God than David's attempt to bring up
the ark to Mount Zion, after it had been at least fifty years in
a state of obscurity: but David was inattentive to the manner
in which God had appointed the ark to be carried; he put it
on a new cart, instead of ordering it to be borne upon the
shoulders of the Levites ; and therefore God manifested his
displeasure against him, and against all the people, by striking
Uzza dead upon the spot for presuming to touch the arkd.
We ourselves are not satisfied to have our commands obeyed,
unless a due attention be paid also to the manner of executing
our will; much less therefore will God be pleased, if we be not
as studious to "serve him acceptably," as to serve him at all.]
3. The end-
[Our end or motive in acting determines more than any
thing the quality of our actions. Not that a good end will
sanctify a bad action; but a bad end will vitiate every action
connected with it. If, for instance, in our religious services
we seek the applause of men, we must expect no reward from
God: the gratification of our pride and vanity is all the reward
that such polluted services can obtain e. In the account which.
is given us of Jehu, we find that the very same action, which
was rewarded on account of its outward conformity with God's
a Acts xxvi. 9-11.
b Matt. xv. 7-9.
e Matt. vi. 1-5, 16.
Gal. ii. 13. and John xvi. 2.
c Jam. i. 6, 7. d 1 Chron. xv. 13.
EXODUS, XXIII. 13.
[93.
command, was punished on account of the base principle by
which he was- influenced in performing it. He did well in
extirpating the seed of Ahab, and was rewarded for it to the
fourth generationf: but forasmuch as he was actuated by
vanity and ambition, the blood which he shed was imputed to
him as murderg. Nor is there any thing more common than
for even religious persons to mistake the path of duty through
an inattention to their own spirit. The disciples doubtless
thought themselves under the influence of a commendable zeal,
when they would have called fire from heaven to consume a
Samaritan village ; as did Peter also, when he cut off the ear
of Malchus. We should therefore be peculiarly cautious with
respect to this, lest by the mixture of any selfish motive or
base affection we offend Him, whom it is our desire and
endeavour to please.
God having prescribed rules for a just ordering of our whole
spirit and conduct, we must, " in aU things that he has said
unto us, be circmnspect."]
The importance of this injunction will appear,
while we consider,
11. The reasons of it-
Surely it is a necessary injunction, and no less
reasonable than necessary; for,
1. The same authority exists in every command-
ment-
[It is God who issued a prohibition of adultery and mur-
der: and it is the same Almighty Being who forbids us to
entertain a selfish wish or covetous desireh. Shall we then
acknowledge his authority in our actions, and disregard it in
our principles? Shall we think ourselves at liberty to deviate
from any part of his revealed will? If so, we cease to act as
his creatures, and become a God unto ourselves.]
2. Without circumspection we cannot perform any
duty aright-
[W e cannot find out the real motives of our actions with-
out daily self-examination, and earnest prayer to God for the
teachings of his Spirit. However simple the path of duty may
_appea;, there are ten thousand ways in which we may depart
from It. Arid, as long as our hearts are so deceitful, and we
hav.e such a subtle adversary striving to mislead us we shall
.be m perpetual danger of mistaking our way. If therefore we
t 2 Kings x. 80. g 2 Kings x. l 6. with Hoa. i. 4.
h Ja.'ll. ih 10, 11.
93.] ON CIRCUMSPECTION.
#7
would serve God aright in any thing, we must be circumspect
in every thing.]
3. An inattention to smaller duties will lead to a
violation of the greatest-
[Who shall say, where we shall stop, if once we begin to
trifle with God? Eve little thought to what she should be
brought by only listening to the suggestions of the tempter:
nor did David foresee what would result from the wanton look
which he cast on Bathsheba. It was on account of the danger
arising from the smallest approach to sin, that God, in the
words following our text, forbade his people even to "mention
the name" of a heathen deity: and on the same account he
requires us to " abstain from the very appearance of evil." And
if we will not " watch in all things," we shall soon have to eat
the bitter fruit of our negligence: yea, it will be well, if from
walking in the counsel of the ungodly, we do not soon stand in
the way of sinners, and at last sit in the seat of the scornfuli.]
4. The greater our circumspection, the more shall
we adorn our holy profession-
[There are multitudes on the watch to find out the smallest
faults in those who profess religion; and to condemn religion
itself on account of them. But a circumspect walk " cuts off
occasion from those who seek occasion;" and " by well-doing
we put to silence the ignorance of foolish men." It can scarcely
be conceived what an effect the conduct of religious people has
upon the world, either to recommend religion to them, or to
harden them against it. Should not this then make us circum-
spect ? Should we not be careful that we " give no occasion to
the adversary to speak reproachfully?" Should we not endea-
vour to " be wise as serpents, and harmless as doves?" Let us
then " so make our light to shine before men, that they may
he constrained to glorify our Father that is in heaven."]
.5. The whole of our conduct will be reviewed in
the day of judgment-
[The most secret springs of actl.on will be brought to light
in that awful day, and " the counsels of the heart be made mani-
festk:" God will weigh, not our actions only, hut our spirits'.
" Men judge according to appearance ; but He will judge
righteous judgment." If this consideration will not make
us circumspect, what can we hope to prove effectual? 0 that
we could bear in mind the strictness of that scrutiny, and the
awfulness of that decision!]
i Ps. i. 1. Every word in this verse rises in a climax : "rvalk,
stand, sit;" "counsel, wa,y, seat;" " ungodly, sinners, scornful."
k 1 Cor. iv. 5. Eccl. xii. 14. I Prov. xvi. 2.
448 EXODUS, XXIII. 13.
L93.
ADDRESS,
1. Those who ridicule the circumspection of others-
[To what end has God commanded us to be circumspect,
if we are not to regard the injunction? Do you suppose that
you are to annul his commands, and to establish rules of con-
duct that are contrary to his? Or, if you are presumptuous
enough to do so in reference to yourselves, do you think that
you are to prescribe for others also? You affect to pity the
Lord's people as weak enthusiasts: but know that you are the
true obje9ts of pity, who can rush blindfold in such a manner
to your own destruction. Yes ; over such as you the Saviour
wept: and if you knew your guilt and danger, you would weep
for yourselves. Repent, ere it be too late: for, however wise
you may imagine yourselves to be, the time is coming when you
will change your voice, and say, "We fools counted their life
madness m." Take care that you yourselves be righteous enough,
before you ridicule others as " righteous over-much."]
2. Those who, in spite of scoffers, are endeavouring
to please their God-
[Blessed be God, who enables you to stern the torrent,
and to serve him in the midst of a wicked world! But, be on
your guard against that scrupulosity, which makes those things
to be sins which are no sins; and that superstition, which
makes things to be duties which are no duties. Be as careful
of adding to the word of God as of detracting from it. Let the
different parts of Scripture be compared with each other: and
learn your duty not so much from any detached passage, as
from a collective view of all those passages which may reflect
light upon it. Nevertheless in doubtful matters, you will de
well to lean to the side.
Yet while you are thus circumspect yourselves, do not pre-
sume to judge others. Things may be right in others, which
would be wrong in you ; and right in you under some circum-
which under circumstances would be highly
rmproper. Do not then brmg others to your standard, or try
them at your bar: " it is to their own Master that they must
stand or fall."
Lastly, let not your circumspection fill you with self-
preference and self-esteem. However accurately you may
walk, there will be still enough to humble you in the dust.
ou must to your latest hour go to Jesus as the chief of
smners, and seek acceptance;} with God through his blood and
righteousness.]
m Wisd. v. 4,
94.] THE DANGER QF WILFUL DISOBEDIENCE.
-449
XCIV.
THE DANGER OF WILFUL AND OBSTINATE DISOBEDIENCE.
Exod. xxiii. 20-22. Behold, I send an angel before thee, to
keep thee in the way, and to bring thee into the place which
I have prepa1ed. Beware of him, and obey his voice, p'ro-
voke him not: for he will not pardon your transgressions:
for my name is in him. But, if thou shalt indeed obey his
voice, and do all that I speak, then I will be an enemy unto
thine enemies, and an adversary unto thine adversaries.
IT is but too common for men to cast the blame
of their own negligence on God. But they who
labour so much to exculpate themselves now;. will
one day be silent ; and God will finally be justified
in every sentence that he shall pass. His kindness
to the church of old may shew us what his conduct
is towards us. And they who are thus guided, warned,
and encouraged, must, if they perish, ascribe their
condemnation to themselves alone. The words before
us contain,
I. The work and office of Christ-
Christ is here called an angel or messenger-
[He is often called by this name in the Holy Scriptures a.
Nor does he disdain to assume it himselfb. In his essential
nature indeed he is equal with the Father. But in his media-
torial capacity he sustains the office of a servant.]
As the angel of the covenant, he leads and keeps
his people-
[He is represented as a leader and commander, like
Joshua, his typec. He went before them in the wilderness in
the pillar and the cloud. And still, though invisibly, guides
them in their way to heaven d.]
Nor does he leave them till he brings them safely
to glory-
[He did not forsake the Israelites, till he had accom-
plished all his promises e. Having "prepared the land for
them," he preserved them for it. Thus has he "prepared
a He is the angel that was in the pillar and the cloud, Exod. xiv.
19. That angel was Jehovah, Exod. xiii. 21. That Jehovah was
Christ, 1 Cor. x. 9. See also Mal. iii. 1.
b John xii. 49. c Isai. lv. 4.
d Ps. xxv. 9. and xxxii. 8. c Josh. xxiii. 14.
VOL. J, 0 0
450 EXODUS, XXIII. 20--22.
[94
mansions for us" also f; and will surely bring us to the full
possession of them.g.]
But as this office of Christ implies a correspondent
duty in us, God suggests,
11. A caution against neglecting him-
We are much in danger of displeasing him-
[ As our guide, he expects implicit obedience. Nor can
we rebel against him without "provoking" his indignation h.
Hence we need continual circumspection i,]
The consequence of displeasing him will be very
terrible-
[Doubtless to penitents he is full bf mercy and compas-
sion. But to impenitent offenders he will manifest his
wrath k, Nor will he suffer any to continue in their sins with
impunity
1
.]
His power and dignity are a certain pledge to us
that he will avenge the insults that are offered him-
[By "the name of God" we understand not his authority
only, but his very naturem. And this union with the Father
is a pledge to Uil, that he will act as becomes the divine cha-
racter. Nor will any consideration of mercy ever tempt him
again to sacrifice the honour of the Deity to the interests of -
man.]
It is not however by terror only that God would
persuade us; for he adds,
III. An encouragement to him-
Obedience is in some sense the condition of God's
favour-
[W e know that there is nothing meritorious in man's
obedience. Yet is there an inseparable connexion between
that and the divine favour. Noris it a partial obedience only
that he requires at our hands. It must be earnest, unwearied,
uniform, and unreserved.]
And- to those who yield him this obedience he
will shew himself an active friend, and an almighty
protector-
- consists not in a mere inactive complacency.
It will mamfest 1tself in a constant and powerful interposition
t John xiv. 2. g 1 Pet. i. 4, 5.
1 ver. 13. k Ps. vii. 11-18.
m John xiv. 10, 11. and x. 30.
'
h I . l....::: 10
. sal. J..&.l.ll.
I Ezek.xxiv.lS, 14.

94.] THE DANGER OF WILFUL DISOBEDIENCE. .(41
on their behalfn. He will not fail to secure them the victory
over all their enemies.]
ADDRESS,
1. Those who disregard the voice of this divine
Messenger-
. what of his mercy you are ready to think
him destitute of JUStice. And from the depth of his conde-
scension you conclude he will not vindicate his own. honour.
where God most fully his mercy he his
Justice also
0
Make not . then your enemy who came
from heaven to save you. Consider what means he has used
to guide you to the promised land. Consider what great
things he would do for you, if you would obey his voice.
Consider what certain and terrible destruction yolir rejection
of his mercy will bring upon youP. And instantly surrender
up yourselves to his direction and government.]
2. Those who, though they submit to his govern-
ment, are doubtful of success-
[The Israelites, notwithstanding all the miracles they had
seen, were afraid they should not attain the object of
their desires. Thus amongst ourselves, many tremble lest
their expectations should never be realized. But is not God
able to. beat down your enemies before you Or will he
forget the promise he has so often rehewed ? If he be in<:ensed
against you, it is not owing to 'unfaithfulness in him, but to
instability in you Q, Only be vigilant to obey his will, and to
follow him full;y : and you need not doubt but that he will
preserve you unto his heavenly kingdom r.]
3. Those who are following him with cheerfulness
to the heavenly land-
[Blessed be God, there are some of you like-minded with
Joshua and Caleb. And are not you living monuments of
the power and grace of God? Have you not on many occa-
sions proved his readiness to pardon sin? And do you not
daily experience his paternal care and protection? Go on
then with increasing vigilance and an assured hope. Know
that all the power and perfections of God are engaged for you:
and that " having guided you by his counsel, he will finally
bring you to glory."]
n 2 Ohron. xxxii. 8. Isai. xlix. 25.
P Heb. xii. 25. q Jer. ii. 17.
Numb. xiv. 24. and xxxii. 12.
GG)2
o Exod. xxxiv. 7.
r 2 Tim. iv. 18.
EXODUS, XXIII. fl9, 30. [95.
XCV.
THE VICTORIES OF ISRAEL GRADUAL AND PROGRESSIVE.
Exod. x:xiii. 29, 30. I will not drive them out from before thee
in one year, lest the land become desolate, and the beast of
the field multipl;y against thee. By little and little will I
drive them out from before thee, until thou be increased and
inherit the land.
THE more we investigate the dispensations of
Providence, the more we shall see, that "Gods
ways are not as our ways, nor his thoughts as our
thoughts." If we had been left to form conjectures
respecting man in his first creation, who would have
conceived that God should suffer the work of his
hands to be so marred as Adam was by the fall, and so
large a portion of his creatures to perish in everlast-
ing misery? Nor, if we were told that God would
take to himself, from amongst the fallen sons of Adam,
a peculiar people, and rescue them by so many signs
and wonders from their bondage in Egypt, should we
have imagined that he would, after all, keep them in
the wilderness for the space of forty years, till the
whole generation were swept away; and suffer two
individuals only, of the whole nation, to enter the
promised land. But " his ways are in the great deep;
and his footsteps are not known." When, at last, he
had brought his people into Canaan, we should then
at least suppose that he would give them a speedy and
quiet possession of the land. Yet, behold, he tells
them, beforehand, that he will " not drive out the
inhabitants at once, but only by little and little."
We propose to inquire into,
I. The design of God in the dispensation here re-
ferred to-
It was intended,
1. As an act of mercy, to preserve his people-
people altogether amounted to two millions;
and the country which they were to occupy extended from the
Red Sea to the Euphrates a. But, if so small a population
were spread over so wide a space, the wild beasts would
a ver. with Gen. xv. 18.
95.J
THE VICTORIES OF ISRAEL PROGRESSIVE.
quickly multiply, and speedily desolatethe whole land. True
God conld, if it so please him, interpose by
rmracle to change the ferocity of the most savage animals:
but that was no part of his plan. He permitted, therefore,
va;;t of the devoted nations J:"et to live, that so they .
might, for therr own sake, prevent the mcrease and incursions
of the wild beasts, till Israel shonld. have multiplied so as to
be able, in every part, to protect themselves.]
2. As an act of righteousness, to try them-
[ All the trials with which God's people were visited in
the wilderness were sent " to prove them," whether they
wonld serve the Lord or not. Not that God needed any such
information, as the resnlt of experiment; because "he knew
what was in man," whose heart and reins were open to him
from the foundation of the world: but it was desirable, for
their own sakes, that they shonld have an insight into their
own hearts, and be able to appreciate the whole of God's
dealings with them. By the continuance of the devoted
nations amongst them, they wonld see how prone they were to
seek their own carnal ease and interests, by mingling them-
selves among them, when they shonld have been labouring
with all their might to effect their utter extirpation. By
observing also the success or failure of their efforts
these enemies, they wonld be able to judge, with accuracy,
how far they were in favour with God, or under his displea-
sure ; and wonld consequently be led to approach him with
suitable emotions of gratitude or contrition. This is the view.
which the Scripture itself gives us of this very dispensation:
" These were the nations which the Lord left to prove Israel
by them- the Philistines, Canaanites, Sidonians, and the
Hivites; it was To PROVE IsRAEL BY THEM, to know whether
they wonld hearken to the commandments of the Lord, which
he commanded their fathers by the hand of Moses b."]
3. As an act of judgment, to punish them-
[Though there were good ends to be answered, by a
gradual execution of the judgments denounced against the
seven nations of Canaan, it was the fault of the Israelites
themselves that the extirpation of them was not more rapid
and complete. They gave way to sloth, when they should
have been in full activity; and yielded to fear, when they
shonld have gone forth in assured dependence on their Lord.
By this, they greatly increased their own trials, and mnltipli.ed
their own afflictions. God had told them by Moses, saying,
H If ye will not drive out the inhabitants of the land from
before you, then it shall come to pass, that those whom ye let
b Judg. iii. 1-4.
EXODUS, XXIII. 30.
[95.
remain of them shall be pricks in your eyes, and thorns in
y;our sides, and shall vex you in the land wherein ye dwell.
Moreover, it shall come to pass, that I shall do unto you, as I
thought to do unto them c." Joshua also, at the close of his
life, reminded them, that " no man had been able to stand be-
fore them:" and then assured them, that "one man of them
should be able to chase a thousand, if only they would take
heed to themselves to love the Lord their God: but that, if
they did in any wise go back, and cleave unto the nations
which remained among them,and make marriages with them;
then know for a certainty," says he, "that the Lord your God
will no more drive out any of these nations from before you;
but they shall be snares and traps unto you, and scourges in
your sides, and thorns in your eyes, until ye perish from off
this good land which the Lord your God hath given you d,"
Accordingly, this prediction was soon verified; and God
punished them, as he had said : for, on their " making leagues
with the inhabitants of the land," they were induced at last
to "forsake the Lord, and worship Baal and Ashteroth :" and
"the Lord's anger was kindled against them; and he sold
them into the hands of their enemies round about, so that
they could not any longer stand before their enemies : and
they were greatly distressed. Therefore the Lord left those
nations,- without driving them out hastily; neither delivered
he them into the hand of Joshuae."
Thus in this dispensation there was a mixture of mercy and
of judgment: of mercy primarily;. of judgment through their
own fault.]
This view of God's dealings with his people of old
affords us a fit oc;casion to inquire into,
H. His design in a corresponding dispensation to-
wards his people at this day-
The redemption which he has vouchsafed to us
through the blood of his only dear Son might justly
lead us to expect, that when once we are truly
brought out from the dominion of sin and Satan, our
triumphs over them would be complete. But 'it is
not so: for though the yoke with which we were
is a measure of our bondage still
there yet '' the flesh lusting against the
sptnt, so that we cannot do the things that we
WQJ.Jld;t;" yea more,. "there is yet a law in our members.
c Numb. xxxiii. 55.
e Judg. ii. 2, 12-15, 2&.
d J h ... 9
os . xxm. -13.
f Gal. v. 17.
95.] THE VICTORIES OF ISRAEL PROGRESSIVE,
155
warring against the law in our minds, and too
often bringing us into captivity to the law of sjn
which is in our membersg." Now whence is it, that
God suffers his people to be yet harassed with the
remains of sin 1 He suffers it,
1. For our deeper humiliation-
[The sins of our unconverted state may well humble us
in the dust, and cause us to" go softly," in the remembrance
of them, to our dying hour . But the views of our depravity,
which we derive from them, are as nothing in comparison of
those which we gain from the workings of corruption in our
converted state. These are the views which cause us to cry
out, " 0 wretched man that I am ! who shall deliver me h
These were the views which constrained Job to exclaim,
" Behold, I am vile:" " I repent, and abhor myself in dust
and ashes i," And, in proportion as they are discovered to us,
they will constrain every living man to " lothe himself for his
iniquities and abominationsk." Now this is a feeling that well
becomes our sinful race: and though the acquisition of it is
obtained through much painful experience, yet does it, in the
issue, well repay all that we have suffered in the attainment
of it.]
2. For our ultimate advancement-
[ A child has all the members of a perfect man; yet are
they in a very feeble and imperfect state: and it is by the
exercise of his powers that he has those powers strengthened
and enlarged. And thus it is with every child of God. He
is born a babe: and, though every grctcious principle exists
within him, he is so feeble as scarcely to be able to withstand
temptation, or to exercise his powers to any great extent.
But, through the remains of sin within him he is led to fre-
quent conflicts with it: by exercise, his powers are increased;
and by progressive increase, they are perfected. Thus, from
" a babe," he grows up to maturer age and stature, and be-
comes "a young man;" and from "a young man," " a father."
Nor is it in this world only that the believer is benefited by
his conflicts; for in proportion as he grows in the knowledge
of the Saviour and in a conformity to his image, will be the
weight of glory bestowed on him in. the of . The
improvement of the talents committed to him Will brmg a
corresponding recompence, at the time that he shall give up his
account to God. If no corruption had remained in his heart
u to prove him," he would have had scarcely any opportunity
g Rom. vii. 23. h Rom. vii. 24.
i Job xi. 4. and xlii. 6. k Ezek. xxxvi. 31.
456 . EXODUS, XXIII. 29, 30.
L95.
of shewing his fidelity, his zeal, his his gr.atitude: but
being called " to fight a good fight, and haVIng approved
himself " a good soldier of Jesus Christ," he shall
together with the approbation of his Lord, a brighter crown,
and a more glorious inheritance, than could have been awarded
to him at the period of his first conversion.]
3. For his own eternal glory-
[Doubtless the first exercise of mercy towards a repent-
ing sinner brings much glory to God: and if at the first mo-
ment of his conversion every saint were translated to glory, he
would have abundant reason to adore and magnify the grace
to which he was so greatly indebted. But of the patience, the
forbearance, the long-suffering, the compassion, and the faith-
fulness of God, he would have a very indistinct and inadequate
conception. It is by his inward trials and conflicts that he
acquires the fuller discovery of these perfections, and is pre-
pared to give God the glory of them in a better world. The
shouts of one who is but a babe in Christ will, on his intro-
duction to the divine presence, no doubt be ardent: but what
will be the acclamations of a soul that has passed through all
the eventful scenes of arduous and long-protracted warfaTe!
Of what wonders will he have to speak! or rather, how may
we conceive of him as prostrating himself in silent adoration
through his overwhelming sense of the divine goodness, whilst
the less-instructed and less-indebted novice rends the air with
acclamations and h(>sannahs! Yes verily: if the angels stand.
round about the saJ.nts, as not having so near an access to God
as they, so we may conceive of the less-privileged saints as
standing round about the elders, in whom " God will be more
admired," and by whom he will be more "glorified
1
."]
We must not however DISMISS this subject without
adding a few words,
1. Of caution :-
[It is, as we have said, the fate of man in this world still
to carry about with him a corrupt nature, which proves a
source of much trouble and distress: nor can any man hope to
get rid of it, till he shall be liberated by death itself. Never-
theless, it is our own fault that the corruptions which remain
within us are not more weakened and subdued. Let any one
read the account given of the different tribes, in the first
chapter of the book of Judges, and say whether he does not
impute blame to the Israelites themselves, for suffering the
nations, whom they were ordered to extirpate, to retain so
formidable a power in the midst of them m? Had they
2 Thess. i. 10. with Rev. vii. 9-12. m Judg. i. 21, 27,29-35.
95.] THE VICTORIES OF ISRAEL PROGRESSIVE.
457
p e r ~ e v e r e with the same zeal and diligence as they exercised on
their first entrance into Canaan, and pursued with unrelenting
energy those whom they had been commanded to destroy
their occupation of the land had been far more peaceful and
entire. And so, if we, from our first conversion to God, had
maintained with unremitting zeal our warfare with sin and
Satan, as it became us to do, we should have had all the cor-
ruptions of our nature in more complete subjection, and should
have enjoyed a far greater measure of tranquillity in our own
souls. Let not any one, then, delude himself with the thought
that the strength of his corruptions is a subject rather of pity
than of blame: but let all know, that they are called to main-
tain a warfare; that armour, even "the whole armour of God,"
is provided for them, in order that they may prosecute it with
success; and that, if only they will "quit themselves like men,"
the Captain of their salvation has assured to them a complete
victory. Gird on your armour then, my Brethren; and, if
your enemy has gained any advantage over you, return to the
charge; and never cease to fight, till Satan, and all his hosts,
are " bruised under your feet."]
2. Of encouragement-
[The doom of your enemies is sealed n; and, if you " go
forth in the strength of your Lord," " you shall be more than
conquerors through him that loveth you
0
." Let it not be
grievous to you that such a necessity is imposed upon you.
Did your Saviour himself enter the lists, and fight against all
the powers of darkness till he had triumphed over them and
despoiled them all; and will not you, at his command, go
forth, to follow up, and complete, his victoryP? Fear not on
account of the strength or number of your enemies: for "they
shall be bread for you ; " and your every victory over them shall
nourish and strengthen your own souls. And let all animate
one another to the contest. See the happy effect of this amongst
God's people of old. We are told, "Judah said unto Simeon
his brother, Come up with me jnto my lot, that we may fight
against the Canaanites; and I likewise will go with the-e into
thy lot. So Simeon went with him. And Judah went up:
and the Lord delivered the Canaanites and the Perizzites into
their hand q." True it is, indeed, that we cannot aid each
other precisely in the same way that they did: but we may
encourage one another, and strengthen one another, and by
our example animate one another to the combat; and may
thus contribute, each of us, to the success of those around us.
And it is but a little time that we have to' fight: for soon we
n Deut. vii. 22, 23.
oR ... 37
om. v1n.
P Col. ii. 15. with John xvi. 11.
1
1 J udg. i. 3, 4.
458
EXODUS, XXIV. 6-8. [96.
shall come to that better land, where " there shall no more be
the Canaanite in the house of the Lord of Hosts." Even in
this warld we are taught that such a period shall arrive r: bu!,
if not permitted to behold it here, we shall assuredly behold 1t
in the world above, where " former things shall have passed
away, and sin and sorrow shall be found no mores." "Where-
fore comfort ye one another with these words."]
r Zech. :xiv. 21.
s Rev. xxi. 4.
XCVI.
GOD'S COVENANT WITH ISRAEL.
Exod. xxiv. 6-8. And Moses took half of the blood, and put
it in basons; and half of the blood he sprinkled on the altar.
And he took the book of the covenant, and read in the
audience of the people : and they said, All that the Lord
hath said will we do, and be obedient. And Moses took the
blood, and sprinkled it on the people, and said, Behold the
blood of the covenant, which the Lord hath made with you
concerning all these words.
OF such terrible majesty is God, that none could
behold his fac;e and live. Even in his most conde-
scending intercourse with men, he has made them
to feel, that he is " a God greatly to be feared, and
to be had in reverence of all them that are round
about him." When he descended on Mount Sinai,
to proclaim his law, all the pe.ople. of Israel en-
treated that he would not speak to them. any more,
except through the intervention of a He
was graciously pleased to make further communica-
tions to his people, and to enter into a covenant with
them: but here a select number only were permitted
to approach him, and of them none but Moses was
suffered to " come near unto him."
The covenant which he made with them, is the
subject now before us: and we shall consider it in a
two-fold view:
1. As made with Israel- .
An altar being built, together; with twelve pillars,
the one to represent J ehovah, and the other the
twelve tribes of Israel, the covenant was,
1. l\1ade-
96.] GOD's COVENAN.T WITH ISRAEL. 459
[God, as the author of that covenant, by :Moses
the terms on which he would acknowledge Israel as his peculiar
people; Moses had written in a book the laws which God had
made known to him; the morral, the cer-emonial, the
all these he read in the audience of the people. To these,
the name of God, he required a cheerful and uniform obe-
and, upon their obedience to these, God promised on
his part to favour them with his continued protection, and with
the ultimate and peaceful enjoyment of the pPomised land.
Thus was care taken that they should know. to what they were
to subscribe, and that their future welfare depe.wled on their
fidelity to their own engagements.
The people on their part gave their consent to the terms
prescribed: and this they did in the most solemn manner. In
declaring their acceptance of the covenant they were unani-
_mous, cordial, unreserved. There was not one dissentient voice.
They had repeatedly before engaged to do whatever the Lord
should enjoin a; but here they do it with additional force and
emphasis b. Nor do they make the least exception to any one
thing as burthensome or oppressive. In the most unqualified
manner they bind themselves to a perfect and perpetual obe-
dience ; " All that the Lord hath said will we do, and be
obedient."]
2. Ra.tified-
[From the very time that God first set apart Abraham to
be the progenitor of his peculiar people to the time when that
people were carried captive to Babylon, it seems to have been
customary to confirm covenants by sacrifices; which, when slain,
were divided into parts placed opposite to each other; and then
the parties covenanting passed between those parts, and thereby
pledged themselves to- a faithful observance of the covenant c.
But in this instance solemnities were used, which shewed that
the sacrifices were essential to the covenant itself. God could
not enter into covenant with sinners till an atonement had been
offered for their sins. And now that this atonement was
offered, one half of the blood of the sacrifices was poured upon
the altar, to evince that God was reconciled to them; and the
remainder was sprinkled upon the book and upon the people, in
order to seal upon their hearts and consciences his pardoning
love, and to remind them, that all their hope in that covenant de-
pended on the blood of atonement with which it was sprinkled.]
a Exod. xix. 8. and xxiv. 3. b "We will do, and be obedient."
c In Abraham's time, Gen. xv. 9, 10, 17; in David's, Ps. l. 5; in
Jeremiah's, Jer. xxxiv. 18-20. A similar custom obtained also
among the Greeks.
460 EXODUS, XXIV. 6-8. [96.
After having duly considered this c o ~ e n n t as
made with Israel, it will be proper to view It,
11. As typifying that under which we live-
That it was a type of the Christian covenant we
are sure, because St. Paul quotes the very words of
our text, to prove that the death of Christ was neces-
sary to give efficacy to his mediation, and to secure
to us the blessings of his covenant d. He mentions
also some additional circumstances not related in the
history : but of them we forbear to speak, that our
attention may be confined to the point immediately
before us. The connexion between the two is that
which we assert, and which we wish to illustrate.
Let us then return to the covenant made with Israel,
and notice more particularly,
1. The nature of it-
[The covenant made with Israel was a mixed covenant ;
partly legal, for it contained the law of the ten commandments
delivered on Mount Sinai; partly evangelical, for it compre-
hended many ceremonial institutions whereby the people were
to obtain remission of their sins; and partly national, because
it comprised many civil restrictions which were peculiar to that
people. But the covenant under which we are, is purely evan-
gelical, having not the smallest mixture of any thing else with
it. Our covenant does not prescribe laws, by obedience to
which we are to obtain mercy; but offers mercy freely as the
gift of God through Christ,_ and promises grace, whereby we
shall be enabled to fulfil the will of God. Sanctification is not
required of us as a ground for our justification, but is promised
to us as a fruit and evidence of our justification. In this cove-
nant we are not to obey in order that God may give, but to
obey because he has given, and will give. We are not first to
give to God that he may afterwards give to us; but he gives
all, and we receive all.]
2. The ratification of it-
[The blood of sprinkling used by Moses was a mere
shadow; it had of itself no value whatever: it could neither
satisfy the justice of God, nor bring peace into the consciences
of men. But the blood with which our covenant is ratified is
called" the blood of God e," because it was the blood of Him
who was God as well as man. That blood has indeed an
d Heb. ix. 17-19;
e Acts xx. 28.
96.] GOD's COVENANT WITH ISRAEL. 461
efficacy that transcends all conception. It has reconciled God
to a guilty world : and, when sprinkled on the hearts of men
by faith, it fills them with " a peace which passeth all under-
And as Moses, in the quality of God's high-priest,
sprmkled the blood both upon the altar and the people, so
d?es our "great High-Priest," the Lord Jesus, now sprinkle
his blood for us before the throne of God, and sprinkle it also
on our hearts, whensoever we go to him for that purpose.
The covenant too itself is continually exhibited to us as sprin-
kled with his blood; so that we may be certain that God will
ful1il it to us in all its parts. If only we accept it, and rely upon
it, all its blessings shall be ours, both in tinle and in eternity.]
3. The acceptance of it-
[There was much in the people's acceptance of that cove-
nant worthy of our imitation: but there was also much which
it becomes us carefully to avoid.
In the first place, guard against their ignorance. They were
evidently not acquainted with the requisitions of the covenant
to which they subscribed. They heard its contents read to
them indeed; but they did not enter into their full meaning,
neither had they duly considered them. Let not this be the
case with us, lest we "begin to build without counting the
cost." Let us consider that it requires us to receive every
thing as persons wholly destitute, and to receive it in every
part without the smallest partiality or . reserve. Let us re-
member, that though it does not require holiness as a merito-
rious condition of our acceptanc,, it promises holiness as one
of its chief blessingsf: and that, if we do not de.Yire, and strive,
to be "holy as God is holy," and "perfect as God is perfect,"
all our professed hope in the covenant is vain and delusive.
We can no more be saved by the covenant without holiness,
than we can without faith. Let this be known, and weighed,
yea and be wrought into the soul as a fixed principle, before
we presume to think that we have any interest in Christ, or
in the covenant which he has sealed with his blood.
In the next place, guard against their self-rigMeousness.
They imagined that they could so fulfil their obligations as to
earn and merit all the blessings of the covenant. Let not us
make so fatal a mistake. Let us rather acknowledge, that
" if we had done all that is commanded us, we should be only
unprofitable servants." But who will say that he has done alt
that is commanded him, or indeed any one thing, in which God
could not discern some imperfection and defect ? If this be so,
then do we need mercy and forgiveness even for our best
actions; and consequently can never merit by them the salva-
tion of God. Let this then be also engrafted in our minds,
f Ezek. xxxvi. 25-27.
46:2
:EXODUS, XXIV. 6-8. [96.
that we may be accepted with the publican, and not be re-
jected with the Pharisee. .
Lastly, let us guard against their self-dependence. They
never doubted but that they were able to do all that was com-
manded them. They thought it was as easy to perform as to
promise. _But i ~ a very few days . they J?rovoked God to
jealousy With therr golden calf: so little did they remember
the precepts that had been given them, or the vows that were
upon them. Let it not be so with us. Let us bear in mind,
" we have not of ourselves a sufficiency even to think a good
thought;" and that" without Christ we can do nothing." If
VIW embrace the covenant as they embraced it, we shall fail as
they failed.]
We cannot better coNCLUDE this subject than by
addressing you as Moses addressed the Israelites:
" Behold the blood of the covenant which the
Lord hath made with you,"- or, as St. Paul
quotes the words, " the covenant which God
hath enjoined unto you!"
1. Behold the covenant itself-

[It is " ordered in all things and sure:" there is not a
want which a human being can feel, for which ample pro-
vision is not made in it. And it is free for everv creature under
heaven. Whatever you may have been in times past, you may
at this moment partake of all the blessings of this covenant,
if only you be willing to receive them freely, and without re-
serve. On the other hand, if you disregard this covenant, and
" count the blood of it an unholy thing,
11
'' there remains no
other sacrifice for sin, but a certain fearful looking for of
judgment and fiery indignation to consume you." God ha.S
shut you up to this, and enjoined it unto you by an irreversible
decree. Receive it therefore, and live; reject it, and perish.]
2. Behold the blood of the covenant---
[What instruction does that blood convey! Did the Is-
raelites see their bleeding sacrifices, and not discern the desert
of sin ? How much more then must we discern it in the pre-
cious blood of our incarnate God ! And surely we may also see
in it the transcendent love of Christ, who submitted to " make
hi.s sou} ari offering ~ o r sin," that, the coyenant being sealed
With his blood, we nnght ?e partakers of Its richest blessings ..
. What comfort too does It convey to the soul! Look on that
b l o o ~ thou doubting Christian, and then say whether God
will not :fulfil all the promises that he has ever made : say
whethei, m such a mode of ratifying his covenant he has not
97.] A SIGHT OF GOD IS A FEAST TO THE SOUL.
provided " strong consolation for all who flee to the refuge set
before them" in the Gospel.
Finally, What a stimulus does it give to all holy and hea-
venly affections ! Shall not that question be continually upon
thy mind, " What shall I render unto the Lord?" Look on
that blood, and grudge God your services, if ye can. Think
much of any duties you can perform, or of anj sufferings you
can endure for him, if ye can. Only keep your eye fixed upon
that blood, and you shall be irresistibly constrained to exult
and glory in God, and to consecrate unto him all the faculties
and powers of your souls.]
XCVII.
A SIGHT OF GOD IS A FEAST TO THE SOUL.
Exod. xxiv. 11. They saw God, and did eat and drink.
GOD is every where present, but no where visible,
unless he please to draw aside the veil, and reveal
himself to us. It is in heaven alone that his unveiled
glory is continually seen. There have however in
former times been many occasions whereon he has
discovered himself to men, sometimes in human,
sometimes in angelic form, and sometimes in a bright
appearance, in which no similitude could be traced,
and of which no representation can be made. The
manifestation of which the text speaks, seems to have
been of the last kind. It was vouchsafed to a great
many persons at once : and while they beheld his
presence, they feasted before him.
In discoursing upon this interesting event, we shall
notice,
I. Their vision-
The circumstances of the vision are particular, and
deserve an attentive consideration-
[The persons to whom it was vouchsafed were Moses, and
Aaron with his two eldest sons, N adab and Abihu, and seventy
of the "elders of Israel," who are also called "nobles." Who
these nobles were we cannot absolutely determine ; but it is
most probable that they were persons of consequence in the dif-
ferent tribes, who were selected to represent the nation at
large ; and, if six were taken out of each tribe, they might in
round numbers be called seventy, though strictly speaking they
would amount to seventy-two.
464
EXODUS, XXIV. 11.
[97.
The time at which they were thus favoured, was after they
had consented to the covenant which God had made with them.
Subsequent to of the moral .law from
Sinai God ordained a vanety of statutes, whiCh were peculiar
to Is:ael as a nation ; and at the same time made with them
a national covenant, partaking of a covenant of works, and
partly of a covenant of grace. In this, they undertook to
serve God; and God undertook to protect and bless them.
This covenant had been confirmed by a sacrifice, in which the
different parties had met, as it were, and given their consent to
it. God was represented by the altar; and the twelve tribes
were represented by the twelve pillars which Moses had erected
near the altara, as well as by the seventy elders, who had been
chosen out from among them. The blood of the sacrifice had
been sprinkled on them all; on the altar, the pillars, and the
people. The book of the covenant also had been sprinkled
with itb, to shew, that, though God did not relax the demands
of his law, he would not be extreme to mark the unallowed
violations of it. After this covenant had been thus made and
ratified, God called Moses and the others to come up higher on
the mountain ; and revealed to them his glory.
The manner also in which God revealed himself, is worthy of
notice. There had been a manifestation of the Deity prior to
this : but 0! how different from it! That display which God
made of himself at the giving of the law was in " blackness
and darkness, and tempest; and attended with such tremendous
thunderings and lightenings, that all the people, yea, and
"Moses himself, exceedingly trembled and quaked." But, in
this vision all was light and serene, and calculated to inspire
the beholders with joy and confidence. The appearance of the
Deity was beyond the brightness of the meridian sun; and
underneath it "the pavement, as it were, upon which he stood,
was like the sapphire" stone, or like the azure sky, bespangled
with starsc.
Thus the vision altogether was suited to a new-covenant
state, wherein the people were introduced into communion
with their God, and honoured with these astonishing tokens
of his love and favour.]
Such a vision is now vouchsafed to us under the
Gospel-
[W e shall not indeed behold God precisely as they did ;
for such visions have long since been discontinued. But there
is a spiritual view of the Deity, which we may, and must, par-
take of; and which, we are authorized to say. was typified by
the vision before us. In the Epistle to the Hebrews, the
a ver. 4.
b Heb. ix .. 18-23. c ver. to.
97.] A SIGH'l' OF GOD IS A FEAST TO THE SOUL, -;Wq
preceding context is expressly quoted, and that too with some
additional circumstances not related by Moses d: and we are
told that there referred to, was " a pattern of the
thmgs, which we enjoy under the Gospel. The
VIew whiCh we have of the Deity, prior to our embracing the
new covenant, inspires us with nothing but terror: but when
we have accepted the covenant of grace, which was confirmed
by the sacrifice of Christ, and have sprinkled on our con-
sciences the blood of that sacrifice, then we shall be admitted
to a more clear, but less terrific, view of God: his justice will
appear more awful in the sacrifice which it demanded, than
even in the curses it denounced: but it will be seen tempered
with mercy; and ready to harmonize with mercy in every act
of love. This vision we are to enjoy, not through the medium
of representatives, but every one of us for himself. It is of
Christians in general, and not of some distinguished favourites
only, that the Apostle says, "God hath shined in our hearts
to give the light of the knowledge of the glory of God in the
face of Jesus Christe." Here, by the way, we see where we
are to have this vision: it is to be " in our hearts:" it is an
object of contemplation to the mind; and not of sight to our
bodily organs.]
Together with their Yision, it will be proper to
notice also,
11. Their feast-
It was generally supposed that none could see God
and liver: but here the syventy elders, as well as
Moses and Aaron, beheld him, and yet " he laid not
his hand on any one of them" to hurt them g. On
the contrary,
They feasted on their sacrifice in the divine pre.,.
sence-
[They had sacrificed burnt-offerings, and peace-offerings.
Of the latter, the offerers were allowed to eat, in token of
their acceptance with God. Indeed it had long before been
customary for parties covenanting with each other, to feast
together at the of their. covenant h, And here,
we may so speak, the different parties feasted together: Gods
part of the sacrifices had been consumed upon his altar ; and
the remainder was eaten by the offerers. And doubtless it
must have been a precious feast to those, who had so lately
trembled at the thunders of Mount Sinai. Their souls must
d Heb. ix. 18-23. e 2 Cor. iv. 6. f Gen. xxxii. 30.
g This is the meaning words preceding the text .
. "'4
h Gen. xxxx. v
VOL. I,
llll
466
EXODUS, XXIV. 11.
[97.
have been yet more refreshed with a sense of the divine
favour, than their bodies by the provision thus allotted for
their support.]
But their feast was no less typical than their
VISIOn-
( Christ, who is our sacrifice, calls all his people to "eat
his flesh, and to drink his blood." But we must not imagine
that this refers to corporeal food: our Lord speaks of spiritual
food, of which our souls are to partake by the exercise of faith
on him. Yes, his atonement is indeed a feast to the soul: in
this sense it may be truly said, " His flesh is meat indeed;
and his blood is drink indeed i.'' On this we are to feed in the
immediate presence of our God. However " far off we are,
we may draw nigh by the blood of Jesusk," yea, "we may
have boldness to enter into the holiest by the blood of Jesus
1
:"
we may see God reconciled to us in him; and may rejoice in
him as our God and portion for ever. The wonders of his
love are to be the continual banquet of our souls. His " ex-
ceeding great and precious promises" are " a feast of fat
things, of wines on the lees well re:finedm." Of these we are
to " eat freely, and abundantlyn :" we are to "sit under his
shadow; and his fruit will be sweet unto our taste
0
:" yea,
" we shall be satisfied as with marrow and fatnessP ;" enjoying
a "peace that passetl1 all understanding," and being ":filled
with joy unspeakable and glorified q.'']
ADDRESS,
1. Those who are afar off from God-
[The prohibition given to the Israelites, is cancelled with
respect to you. The veil of the temple was rent in twain at
the death of Christ, in token that a new and living way was
opened to all, and that all who believed, were constituted " a
royQ.l priesthood r." Will ye then decline the invitation that is
sent you? We are commissioned to go forth into the high-
ways and hedges to call you to the feast, which a God of in-
finite love has prepared for you. 0 come, and partake of it.
But remember that, in order to enjoy it, you must first accept
the new covenant, and submit to be saved by the free mercy
of' God in Christ Jesus. Sprinkle yourself with the blood of
Christ, your all-atoning sacrifice; and then you may have
fellowship both with the Father and the Son, and feast before
God for ever on the provisions of redeeming love.]
i John vi. 53-56.
m Isai. xxv. 6.
P Ps. lxiii. 5.
k Eph. ii. 13.
n Cant. v. I.
q 1 Pet. i. 8.
I Heb. x. 19.
o Cant. ii. 3.
r 1 Pet. ii. 9.

98.] THE COMMAND TO BUILD THE TABERNACLE.
467
2. Those who are inclined to rest in external
privileges-
[ Such was the case with the greater part of. those to whom
the text refers. One would have supposed that they could
never have forgotten their obligations to God, or have ceased
to serve him: but, alas! in a very little time, Nadab and Abihu
were struck dead for their impiety; and of the seventy elders,
not one, as far as we know, held fast his integrity. They
were ready, as indeed were all the people also, to profess their
allegiance to the Deity; "All that the Lord hath said, will we
do, and be obedient : " but they soon forgat their pious reso-
lutions, and revolted from their duty. Beware, Brethren, lest
it be so with you. It will be to very little purpose to say at
last, " Lord, Lord, have we not eaten and drunk in thy pre-
sences ?" If you have "not been steadfast in his covenant,"
your outward professions, or past experiences, will avail little.
Maintain therefore continually your dependence upon Christ;
and, in his strength, exert yourselves to fulfil his holy will.]
3. Those who are coming to the table of theh
Lord-
[W e ask not whether you have a deep experience of divine
truth, but whether you have fled to Christ from the terrors of
the law? Have you seen yourselves condemned by the cove-
nant of works ; and are you seeking mercy through the
covenant of grace ? Are you really sprinkling yourselves
with the blood of Christ, your great sacrifice, and coming to
God through him alone ? If so, behold, there is a table spread,
and you are called to come and feast upon your sacrifice in the
presence of your God. Come thither in faith ; and your God
will make his glory to pass before your eyes; yea, Christ will
" reveal himself to you in the breaking of bread t ," " and fill
you with "his loving-kindness, which is better than life itself."
Thus shall you be strengthened for all future services, till at
last you shall be called to " eat and drink at Christ's table in
the kingdom of your Father. u."]
s Luke xili. 26. t Luke xxiv. 31, 35. u Luke xxii. 30.
XCVIII.
THE COMMAND TO BUILD THE TABERNACLE.
Exod. xxv. 8, 9. Let them make me a sanctuary; that I may
dwelt among them. According to all that I shew the(], after
the pattern of the tabernacle, and the pattern of all the in-
struments thereof, even so shall ye make it.
H I ~
468
EXODUS, XXV. 8. 9. [98.
THE more minutely we consider the Mosaic eco-
nomy, the more we find it fraught with. the richest
instruction : and we are persuaded, that, If the lovers
of literature had any idea what inexhaustible trea-
sures of wisdom and knowledge are contained in it,
they would not be so regardless of it, as they too
generally are. We cannot read a single chapter
without seeing ample ground for this remark. To
go no further than the text ; wherein we have the
command of God to build a tabernacle for him, and
to fit it up in a peculiar manner. Even upon the
face of this command there is something that invites
inquiry : but, when we have explored its hidden
sense, we shall discover in it a deep mystery, and
derive from it much important information.
Let us consider then the direction,
I. As given to the Jews-
In order to obtain a clear and just view of the
subject, it will be proper to notice,
1. The general direction-
[God delights in the exercise of mercy. Mercy prompted
him to separate for himself a peculiar people in the midst of a
ruined world. Mercy led him to reveal himself to them in such
a way as to impress them with an awful sense of his majesty;
and afterwards to give an orde:r respecting the making of a
sanctuary for him, where they might obtain more easy and
familiar access to Him, and He might the more abundantly
display unto them the riches of his grace. It was not for his
own accommodation that he gave the order, (for " the heaven
of heavens cannot contain him,")- but for their benefit; that, by
seeing him continually in the midst of them, they might know
that he was in a peculiar manner their God. It was an honour
to them that he would accept their offerings, and that he would
condescend to dwell in an habitation, such. as his poor and
sinful creatures could provide for him.]
2. The particular limitation of it-
[Such things only as he appointed were to be used either
in the framing, or the furnishing, of the tabernacle: and, that
every thing might be formed agreeably to his mind, he not only
gave to Moses a general description of what was to be done,
but shewed him a model of every individual thing that was to
be made; and enjoined him to make it exactly according to the
pattern shewn to him in the mount. This order was given to
98.] THE COMMAND TO BUILD THE TABERNACLE.
Moses repeatedly, and with very peculiar force and emphasis
3
;
and his strict adherence to it in every particular is, in the last
chapter of this book, mentioned no less than eight times, once
after every separate piece of fmniture that was made b, In the
New Testament too his compliance with the command is re-
peatedly noticed, and the very order itself expressly quoted c.
Now what was the reason of this limitation? Why must only
such and such things be made; and they of such precise mate-
rials and shape? The reason was, The whole was intended to
typify things under the Gospel dispensation: and as none but
God could know all the things which were to be prefigured, so
none but he could know infallibly how to designate them to the
best effect. Had Moses been left to contrive any thing out of his
own mind, there might have wanted a correspondence between
the type and the anti type: but when a model of every thing was
shewn him by God himself, the whole must of necessity accord
with the mind and purpose of him for whom they were made.
We forbear to particularize the correspondence between the
shadows and the substance, because that cannot be profitably
done without entering more fully into the subject than our
time at present will admit of: but that the correspondence was
designed of God, and actually exists, and was the end for
which such precise orders were given, is beyond all doubt.
" The first tabernacle," says St. Paul, " while it was yet
standing, was a figure for the time then present;" " and served
unto the example and shadow of heavenly things," that is, of
things under the Gospel dispensation d.]
But the direction our text had not merely a typi-
cal reference ; for it may properly be considered,
II. As applicable to us-
The tabernacle typified, not only the Lord
H in whom dwelt all the fulness of the Godhead
bodily," but us also-
[" The Chmch of God is his housee," "the habitation of
God through the Spirit f." Yea, every believer is himself" the
temple of the living God; as God hath said; I will dwell in
them, and walk in them; and I will be their God, and they
shall be my peopleg." Moreover, G-od himself, commending
the fidelity of Moses in constructing every thing according to
his order, draws for us the parallel between the tabernacle
erected by him, and that which Christ possesses in our hearts:
" Moses verily was faithful in all his house as a servant, for a
a See ver. 40. and eh. xxvi. 30. b Exod. xi. 16-33.
c Acts vii. 44. Heb. viii. 5.
d Heb. ix. 8, 9. with viii. 5. before cited. ti 1 Tim. iii. 15.
r Eph. ii. 21, 22. g 2 Cor. vi. 16.
470
EXODUS, XXV. 8, 9. [98.
testimony of those things which were to be spoken after; but
Christ as a Son over his own house : whose house are WE h."
The truth is, that " God dwelleth not in temples made with
hands." Even while his tabernacle and temple were yet
standing, God testified respecting them, t h ~ t t h e ~ ~ p l e which
alone he regarded, was a broken and contnte spmt
1
.]
To us therefore may the direction fitly be ad-
dressed-
[Make ye, my Brethren, a sanctuary for the Lord, that
he may dwell among you: let every one willingly present unto
him his heart, and entreat him to fill it with his presence.
Let his habitation too be furnished with every thing suited to
the worship which you have to offer. You are not called to
carnal ordinances, and therefore have no need of such things
as were wanted under the Jewish dispensation. It is with the
gifts and graces of the Spirit that you are to serve and honour
God. Abound ye therefore in them. Grudge no expense
whereby you may obtain them. Let them all be. formed
according to the model shewn you in the mount. In Christ
Jesus you have a perfect pattern of them all. "Look to
it," that your graces accord with his. Let none be wanting,
none be different. Let the command of God be the reason
of all that you present unto him, the example of Christ the
pattern, and the glory of God the end. Whatever you have
brought with you out of Egypt (out of your unconverted state)
honour God with it: let it be gold and silver, or talents of any
kind, consecrate them to the Lord: make use of them for the
building of his tabernacle, and the exalting of his glory in the
world. Remember too more especially to be conformed to the
pattern in this respect, his tabernacle was most glorious within:
on the outside were rams' skins, and badgers' skins; but within,
all . was of gold and linen exquisitely wrought. 0 that our
interior might be such, as most to glorify our God! We are
far from saying that the exterior should be neglected: but it
should be modest and unassuming: and they who from their
connexion with us can penetrate within the veil, should see
that our hidden virtues are the most eminent, and that God is
most honoured in those dispositions and habits of ours, which
are most concealed from public view.
In vain are you baptized into the name of the Sacred Trinity,
if you do not " observe and do all things whatsoever Christ has
commanded you :" nor indeed can you in any other way hope
for the accomplishment of that promise, " Lo, I am with you
alway, even unto the end of the worldk," Let .me therefore
h He b. ill. 5, 6.
1
Isai. lvii. 15. and lxvi. I, 2. with Acts vii. 4 7-50.
k Matt. xxviii. 19, 20.
99.]
AARON's
471
entreat you to seek for "grace," whereby you may serve God
acceptably; and to make the blessed resolution of the Psalmist,
that "you will give neither sleep to your eyes, nor slU!llber to
your eye-lids, till you have found a place (in your own hearts)
for""the Lord, an habitation for the mighty God of Jacob
1
.'']
I Ps. cxxxii. 2-5.
XCIX.
AARON's BREAST-PLATE.
Exod. xxviii. Q9, 30. And Aaron shall bear the names of tke
children of Israel in the breast-plate of judgment upon his
heart, when he goeth in unto the lwly place, for a memorial
before the Lord continually. And thou shalt put in
breast-plate of judgment the Urim and the Thumrnirn; and
they shall be upon Aaron's heart, when he goeth in before the
Lord: and Aaron shall bear the judgment of the children of
Israel upon his heart before the Lord continually.
LITTLE do men in general imagine what treasures
of knowledge are contained in the Old Testament.
There is not any thing revealed concerning Christ
in the New Testament, which was not prefigured in
the Mosaic ritual. As every thing relating to his
life and death may be clearly seen in the
so every thing relating to his office and character
may be learned from the ceremonial law. Even the
ornaments of the high-priest were intended to shadow
forth some of the most important offices which our
blessed Lord sustains. That particular ornament
which we propose to notice at present, is the breast-
plate of judgment: respecting which we shall point out,
I. Its primary use-
It will be proper, before we speak of its use, to
shew what the breast-plate was-
[The priest wore an ephod, (a kind of short coat without
sleeves,) made of fine linen, richly embroidered. The
plate was a piece of fine linen, which, when doubled, was a span
square. Upon that were placed twelve precious stones, each
of them having the name of one of the tribes (according to their
seniority) engraven upon it. This was worn upon the breast,
over the ephod: and the high-p1:iest was to wear it whenever
he went into the presence of God: and it was called "the
breast-plate of judgment," because God, by means of it,
472
EXODUS, XXVIII. 29, 30. L99.
communicated his mind and judgment to him respecting the
children of Israel.
Within this breast-plate were placed the Ur!m and the Thun.-
mim. What these were, we are not informed. Many have
thouo-ht, that they were not distinct from the stones: and that
the terms U rim and Thummim merely designated the use to
which those stones were applied. But the language of the text,
especially when confirmed by Levit. viii. 8, leaves no doubt,
but that the Urim and Thummim were distinct from the breast-
plate, and were "put into" it after it was made. It is no ob-
jection to say, that the one is sometimes mentioned without
the other, or, that we know not who made the Urim and
Thummim, or what they were. It is sufficient for us to know,
that they were added to the breast-plate, and that they were
appointed for a very important purpose.]
The particular use of the breast-plate shall now
be distinctly declared-
[The breast-plate thus formed, was to be worn by the high-
priest, whenever he performed the duties of his office. It was
suspended from his shoulders by two golden chains, fixed to two
onyx-stones; on which, as well as on the twelve stones, were
engraven all the names of the twelve tribes of Israel, six on
each stone ; and both the one and the other were " for a me-
moril'!l before the Lord continuallya." We must understand
this as spoken after the manner of men. We are not to sup ..
pose that God needs to be reminded of his people; but the sight
of their names, whenever the high-priest came into his pre-
sence, was (so to speak) to remind him, that he had a people
who were to be the objects of his peculiar care.
The U rim and Thummim were for a different purpose. They
were, in some way or other, to communicate answers to the
high-priest, whenever he consulted God upon any watter
relating to the civil or religious concerns of the nation. To
inquire how the answers were given, whether by a secret sug-
gestion to the mind of the high-priest, or by an audible voice,
or in any other way, is vain: we should be contented to be
ignorant about those things whereon God has not seen tit to
inform us. That the U rim and the Thummim were consulted,
and not only by the high-priest, but by others without him ;
and that specific answers were obtained from God; is certain.
Joshuab, and those who succeeded him in the government of
Israel c, sought instruction from God through the medium of
these. The eleven tribes had the mind of God repeatedly
.'!llade known to them in the same way, when they desired to be
Informed, whether they were to wage war against the offending
a ver. 12.
b Numb, x;vii. 21. c Judg. i. 1.
99.]
. .
AARON S BREAST-PLATE.
f73
tribe of Benjamin d. David in various straits took counsel of
God in this way, and had such information conveyed to him
as was impossible for any but the omniscient God to impart
8

Saul asked counsel in the same way ; but could not obtain an
answer, because he had provoked God to cast him offf. At
the time of the Babylonish captivity the Urim and the Thum-
mim were lost, and were never afterwards recoveredg; till
Christ, whom they typified, came to instruct us in all things
that can at all conduce to our real welfare.
The very names, Urim and Thummim, serve in a great mea;
sure to designate their particular use. Their import is, Lights
and Perfections : and they were for the express purpose of
conveying light to those who consulted them, even such light
as would perfectly and infallibly direct their way.
Thus, as the breast-plate of judgment consisted of two dif-
ferent parts, so it was intended for two different uses ; the
stones in it were for a memorial before God; and the U rim
and Thummim that were in it, were for the obtaining of
instr-uction from God.]
But we shall have a very inadequate notion of the
breast-plate, unless we understand,
II. Its typical intent-
Few are so ignorant as to need to be informed, that
Christ is our great High-Priest. Now the breast-
plate, of which we have been speaking, was designed
to represent,
1. What Christ is doing for us-
[Christ, in the execution of his priestly office, was to
H enter into the holy place," there "to appear in the presence
of God for us/' Accordingly, after his resurrection, he as-
cended to heaven, that he might there complete the work he
had begun on earth. On his heart are engraven the names of
all his people : on his shoulders he also bears them all : not
one of them is forgotten by him : he presents them all before
his Father, and is "their memorial before God continually."
God cannot even look upon his Son without being reminded,
that there is in this lower world a people who need his incessant
care. He sees at one view all their states, and all their cir-
cumstances. He sees how dear they are to his Son, who bears
them ever on his heart; who sympathizes with them in their
afflictions, and desires to have them extricated from all their
difficulties. Were he disposed to be unmindful of them, he
li Judg. xx. 18, 23, 27, 28.
f 1 Sam. xxvili. 6.
e 1 Sam. xxiii. 9-12, and xxx, 7, 8.
g E11ra ii. 63. Nch, vii. 65.
474 EXODUS, XXVIII. 30.
[99.
could not cast them out of his thoughts, or be deaf to the
intercessions of our great High-Priest. .
Here then is the security of all the children of Israel:
" they have a great High-Priest, who is passed into the
vens Jesus, the Son of God," who has undertaken their cause,
and is their Advocate with the Father, and "who is therefore
able to save them to the uttermost, becaztSe he ever liveth to
make intercession for them."]
2. What Christ will do in us-
[In Christ " are hid all the treasures of wisdom and know-
ledge." There is no case wherein we may not consult him;
nor any, wherein he will not vouchsafe to direct our steps.
How he will answer us, we will not presume to say: he has
ten thousand ways of making known his will, and of over-
ruling our purposes, without at all infringing the liberty of our
will, or altering the general dispensations of his providence.
It is sufficient for us to know, that " the meek he will guide
in judgment, the meek he will teach his way;" and that
" whatsoever we ask of him he will do, that the Father may
be glorified in the Son." From the consideration of his being
our great and compassionate High-Priest, we are encouraged
to come boldly to the throne of grace, that we may obtain
mercy, and find grace to help us in the time of need h ; and we
are sure, that, if we come unto God through him, "we may
ask what we will, and it shall be done unto us." We need
not say, This is so great a matter, that it would be presump-
tuous in me to ask it; nor, This is so small, that it would be
unworthy of his attention: for, whether it be great or small,
he would spread it before his heavenly Father, and obtain for
us an answer of peace : his light should dispel our darkness,
and his perfections dissipate our fears : the weakest should not
be left to fainti, nor the most ignorant to errk.]
In this subject we may find abundant matter,
I. For reproof-
[When we come into difficult circumstances, we are too apt
to imagine, like the Church of old, that " God hath forsaken
and forgotten us." But if God reproved them by declaring,
that " a nursing mother could sooner forget her sucking child
than he could forget them, since they were engraven on the
palmsof his hands
1
," how much more are we reproved by this
typical representation of Christ, on whose shoulders we are
suppo;te.d, and on whose heart we are engraved ! 0 let such
unbelievmg fears be put away! Let us " know in whom we
b Heb. iv. 14-16. i Isai; xl. 29-31.
1 I . li
sru. x x. 14-16.
k Isai. 8.
100.]
AARON'S MITRE.
475
have believed, that He is able to keep that which we have
committed to him." Let us remember, that, whilst he retains
his priestly office, and his Father retains his regard for him,
"he will not suffer one of his little ones to perish."]
2. For encouragement-
[Our trials may be ntimerous, and pur difficulties urgent:
but our High-Priest is ever at hand, to inquire of God for us.
Nor does he need to be informed by us, what to ask ; for he
"knoweth what is in man," and sees at the same time all the
devices of our enemy. If only we lift up our hearts to him, his
effectual aid shall be instantly obtained; for he is witlt us, to
know our desires; and with God, to interest him in our favour.
Let us then be encouraged to cast our care on him: and let us
make him, what God has intended he should be to us, " our
wisdom, andrighteousness,our sanctification, andredemptionm. "]
m 1 Cor. i. 30.
c.
AARON's MITRE.
Exod. xxviii. 36--38. And thou shalt make a plate of pure
gold, and grave upon it, like the engravings of a signet,
HOLINESS TO THE LORD. And thou shalt put it on a blue
lace, that it may be upon the mitre: upon the fore-frontt;of
the mitre it shall be. And it shall be upon Aaron's forehead,
that .Aaron may bear the iniquity of the hol;y things, which
the children of Israel shall hallow in all their holy gifts: and
it shall be always upon his forehead, that they may be ac-
cepted before the Lord.
IF it were once ascertained that God had imposed
a number of ordinances upon his people, we should
be ready to conclude that his institutions were not
mere arbitrary and insignificant laws, but that they
had some occult meaning, worthy of their divine
Author. But when we are informed by God himself,
that many things, apparently most indifferent, we1e
intended to shadow forth the great mystery of re-
demption, we are persuaded that not even the minutest
ordinance among them was without some appropriate
and important signification. But though we believe
this, we do not presume to assign the meaning of each,
any further than we are warranted by the Scriptures
themselves. Instead of wandering into the regions
476
EXODUS, XXVIII. 36-38. [100.
of conjecture, we judge it more for
tion to confine ourselves to matters whiCh are obvwus
and acknowledged.
The whole dress of the high-priest was unques-
tionably typical ; and designated either the office of
our great High-Priest, or his qualifications for the
discharge of it. That part to which we would now
direct your attention, is his mitre. This, as the text
informs us, was a covering for his head (somewhat
like the turbans worn in the East at this day): it was
made of fine linen, and had, in the front of it, a gold
plate, with this inscription, HOLINESS TO THE LORD. Jt
was worn by him whenever he officiated in the temple.
Through this the high-priest was considered as holy,
and was the appointed means of expiating the defects
that were in the services of the people, and of pro-
curing acceptance for their persons. Now, whilst tlze
end for which it was worn manifests, beyond a doubt,
that the appointment was typical, it enables us to
declare with certainty the true intention of the type.
This institution then was intended to foreshew,.
I. The holiness of our great High-Priest-
[Christ was in truth "the HOLY ONE of Israel." It was
necessary that he should be spotless himself; for had he not
been so, he could not have made atonement for us; yea, he
would have needed an atonement for himselfa. The utmost
care was taken respecting the typical offerings, to ascertain
that they were without blemish: and it seems to have been
particularly ordained of God that the innocence of Jesus should
be established by every possible proof, (and by the repeated
testimony even of the judge that condemned him,) in order
that his fitness, as our sin-offering, might appear. Thus was
the type accomplished in him ; and a sure foundation was laid
for all the hopes that are built upon him.]
11. The need we have of an interest in it-
[The high-priest, so habited, was to " bear the iniquity
of the holy things, which the people should hallow." Their
best services were imperfect, in manner at least, if not in the
matter them also : and they were to seek acceptance through
the holiness of their high-priest alone. Thus it is with us
also. All that we do is imperfect. The best service we ever
a He b. vii, 26, 27. 1 John iii. 5.
lOO.]
AARON's MITRE.
performed was mixed with sin, and needed an atonement to
be made for it. Without an atonement, it could never have
been regarded by a holy God. This was strongly marked in
the ordinance before us, and ought to be remembered by us as
a ground for the deepest humiliation. J
Ill. Its efficacy in our behalf-.
[The people's services were, through this typical holiness
of their high-priest, accepted of God, notwithstanding the
of them : shall ours be despised, if trust
m the ments and mediatwn of the Lord Jesus. Th1s was
beautifully represented under the Mosaic dispensation by the
acceptance of leavened bread
1
', and mutilated beastse, when
offered as thank-offerings, and not as offerings for sin: and
the same encouraging truth is plainly asserted in the New
Testament d. Let us only be interested in " the spotless
Lamb of God," and all that we do in his name shall find ac-
ceptance before God.]
This subject is well CALCULATED,
1. To humble the self-righteous-
[What room can there be for trusting in our own right-
eousness, when the most righteous act we ever performed had
an iniquity in it which needed to be borne by our great High-
Priest? Lay aside your proud thoughts, and" seek to be found
in Christ, not having your own righteousness, but his."]
2. To the desponding-
[Be it so; you are a sinner: "but if any man sin, we
have an Advocate with the Father, Jesus Christ tke righteous:"
and through him you may draw nigh to God with boldness
and confidence e.]
3. To direct and animate the godly-
[Y ou are now " priests unto God ;" and are to have HOLI-
NEss TO THE LORD written upon your foreheadsr, that it may
be visible to God and man. Remember that "God will be
sanctified in all that draw nigh unto himg ;" and that "as He
who hath called you is holy, so must ye be holy in all manner
of conversation h."]
u Lev. ii. 11. with vii. 13. and xxiii. 17.
d Heb. xiii. 15. 1 Pet. ii. 5.
e Eph. iii. 12. Heb. X. 19-22.
g Lev. x. 3. Ps. xciii. 5.
c Lev. xxii. 21-23.
f Zech. xiv. 20.
h 1 Pet. i. 15, 16. and ii. 9
EXODUS, XXX. 7 ~ 1 0 . [101.
Cl.
THE ALTAR OF INCENSE.
Exod. xxx. 7-10. And Aaron shall burn tlzereon sweet in-
cense every morning: when he dresseth the lamps, he shall
burn incense upon it. And when Aaron lighteth the lamps
at even, he shall burn incense
1
upon it, a perpetual incense
before the Lord, throughout your generations. Ye shall offer
no strange incense thereon, nor burnt-sacrifice, nor meat-
offering, neither shall ye pour drink-offering thereon. And
Aaron shall make an atonement upon the horns of it once in
a year with the blood of the sin-Qffering of atonements : once
in the year shall he make atonement upon it throughout your
generations. It is most holy unto the Lord.
THE little acquaintance which Christians in gene-
ral have with the Mosaic Law_, unfits them for the
reception of that instruction which the Law is well
calculated to convey. Doubtless, to find the precise
import of all its ordinances is beyond the power of
man. But there is much of it explained in the New
Testament; and much may not improperly be ex-
plained from analogy ; and the light which it reflects
on the truths of Christianity would richly repay any
efforts that were made for the discovery of it.
In the altar of incense, in its materials, for instance_,
or its structure, we are not aware that any mystery
of practical importance is contained_, except indeed
that it was preeminently holy_, and therefore required
peculiar sanctity in those who should approach it.
Its situation too, as immediately before the mercy-
seat_, and separated from it only by the vail which
divided the sanctuary from the holy of holies,
marked in a peculiar way_, that those who burnt
incense upon it were to consider themselves as more
than ordinarily nigh to God_, and to have in exercise
every disposition that became them in so high and
holy an employment. The use to which it was or-
dained, is the point to which I would more particu-
larly call your attention. And we may consider it_,
I. As a typical institution-.
. And ?ere a:e two things particularly to be noticed
m relatwn to It ; namely,
101.] THE ALTAR OF INCENSE.
479.
1. Its daily use-
[ Aaron himself i1{ the first instance, and afterwards other
priests in their courses a, was to trim the lamps every morning
and evening, and to light any of them that might have gone
out. At these seasons, he was to take fire from the altar of
burnt-offering, and to put it on a censer, and to burn incense
with it upon the altar of incense. This, I say, he was to do
every morning and evening ; and that was called " a perpetual
incense before the Lord."
This, beyond all doubt, was intended to typify the Lord
Jesus Christ, who, as our great "High-Priest, is set .on the
right hand of the throne of the Majesty in the heavens, a
Minister of the sanctuary, and of the true tabernacle, which
the Lord pitched, and not man b," To him is assigned the
office of interceding for his Church and people; and he has
ascended up into the more immediate presence of his God for
that end: as says the Apostle ; " Christ is not entered into
the holy places made with hands, which are the figures of the
true, but into heaven itself, now to appear in the presence of
God for use." There he superintends the lamps of his sanc-
tuary, "walking amongst the seven golden candlesticks, which
are the seven Churchesd," and either trimlning or furnishing
them with supplies of oil, as their various necessities may re-
quire. At the same time he offers up to God his intercessions
for them, pleading with him in behalf of every individual, and
obtaining for them all those blessings which they more par-
ticularly stand in need of.
To the Aaronic priests God had said, "There will I meet
with thee :" and no doubt he did, in numberless instances, as
well as in that of Zachariase, vouchsafe to them there more
peculiar answers to their prayers. Our Great Intercessor could
say, " I know that thou hearest me always r :" nor can we doubt
but that myriads of his people are either preserved from falling,
or restored after their falls, purely through " his intercession
for them, that their faith may not ultimately failg."]
2. Its annual expiation-
[It was enjoined that " an atonement should be made
upon the horns of this altar once a year with the blood of the
sin-offering of the atonements." And this, I apprehend, was
to shew that without the blood of atonement no intercession
could be of any avail. An atonement must be made for sin:
and " without it there could be no remission
11
.'' The blood,
too, that must be put on this altar must be the blood of
a Luke i. 8, 9.
d Rev. i. 13, 20. and ii. 1.
g Luke xxii. 32.
b Heb. viii. 1, 2.
e Lukei.11-13.
h Heb. ix. 22.
c Het>. ix. 24.
f John xi. 42.
480 EXODUS, XXX. 7-10. [HH.
bullocks, and not either of goats or lambs: for in the very sanw
offering which was made for sins of ignorance, the blood or
bullocks which was shed for a priest, and for the whole congre-
gation, was put upon the horns of the altar of incense; ~ h e r e s
that which was shed for a ruler, or a common person, which was
of goats and lambs, was put upon the altar of burnt-offering;
by which the sins of priests were marked as of greater enor-
mity than the sins of others ; and the altar of incense as of
higher .sanctity than the altar ofburnt-offeringi. This is very
strongly expressed in the New Testament, there being always
a superior efficacy ascribed to the intercession of Christ than
even to his death. Thus when, to the question, u Who is he
that condemneth f' the Apostle answers, " It is Christ that
died," he adds, "yea rather, that is risen again, who is even at
the right hand of God, who also maketh intercession for us k,''
Again, in the Epistle to the Hebrews he lays the greatest stress
on the intercession of Christ as being the most effectual for
the salvation of his people: " He )s able to save to the utter-
most all that come unto God by him, seeing he ever liveth to
make intercession for them
1
." And to the same effect, also,
in his Epistle to the Romans: "If when we were enemies we
were reconciled to God by the death of his Son, muclt more,
being reconciled, we shall be saved by his lifem." Whether
this was intended to be marked by the atonement being only
annual, whilst the offering of incense was daily, I pretend not
to say. I should apprehend not. I should rather think that
that part of the appointment signified that Christ would make
the expiation but once, whilst his intercession would be con-
tinual: but, at all events, the union of the two is absolutely
indissoluble; as St. John intimates, when he says, " If any
man sin, we have an Advocate with the Father, Jesus Christ
the righteous, who is also the propitiation for our sinsn." In
fact, his atonement is the very plea which he offers in our be-
half. When the high-priest entered within the vail, imme-
diately after burning the incense he sprinkled the blood of the
sacrifice upon the mercy-seat and before the mercy-seat
0
;
intimating thereby, that all his hope of acceptance, whether
for himself or others, was founded on the sacrifice which he
had offered. And precisely thus does the Lord Jesus .Christ
prevail: for it is in consequence of his having offered his soul
a "sacrifice for sin," that he is authorized to expect a spiritual
seed to be secured to him ; and in consequence of his " having
bnrne the sins of many," that he confidently and with effect
"maketh intercession for the transgressorsP.") .
i Compare Lev. iv. 7, 18. with Lev. iv. 22, 25, 27, 30, 34.
k Rom. viii. 34. 1 Heb. vii. 25. m Rom. v. 10.
n 1 John ii. 1. o Lev. xvi. 11-14. P Isai.,liii. 10, 12.
101.] THE ALTAR OF INCENS.E.
481
I have observed, that we may yet further consider
this ordinance,
11. As an emblematic rite-
In this view it marks,
1. The privilege of Christians-
[W e have before said, that common priests were ordained
to officiate at this altar. And are not we "a royal priest-
hood q?" Are not we " made kings and priests unto our God r?"
Yes ; and " the prayers we present to God come up before
him as incense; and the lifting up of our hands is as an even-
ing sacrifice." In this manner are we privileged to draw
nigh to God. We, every one of us, " have, through Christ,
access by one Spirit unto the Fathert:" yea, H we have bold-
ness to enter into the holiest by the blood of Jesusu," and to.
prostrate ourselves at the very footstool of God himself. Did
God say to Aaron, " I will meet thee there ? " so says he to us .
also: "Draw nigh to me; and I will draw nigh to you x." Nor
need we go to Jerusalem, or to his tabernacle to find him : for
he has said, that " in every place incense should be o:ffered to
him, and a pure offeringY." And, that we may feel ourselves
more at liberty to approach him, his altar under the Christian
dispensation is represented as of wood, and not of gold, and as being
four times the size of that which was made for his tabernaclez;
to denote, I apprehend, the greater simplicity of Gospel wor-
ship, and the admission of aill nations to the enjoyment of it.
We m11St indeed pay particular attention to that caution
given to Aaron in the text: "Ye shall offer no strange incense
thereon, nor burnt-sacrifice, nor meat-offering ; neither shall
ye pour drink-offering thereon." The incense was to be that
alone which God had appointed ; and special care was taken
to make no confusion between the offerings belonging to the
altar of burnt-offering, which were for an atonement, and that
which was proper to the altar of incense, which was for accept-
ance only. Thus, when drawing nigh to God in prayer, we
must not bring the fervour of mere animal spirits, which are so
often mistaken for true devotion ; but a broken and contrite
spirit, which alone sends forth an odour that is well pleasing
to God
3
Nor must we imagine that by our prayers, or by
any thing else that we can bring to God, we can atone for sin,
or contribute in the least degree towards the efficacy of Christ's
atonement: these must be kept quite distinct: and whilst our
q 1 Pet. ii. 9.
t Eph. ii. 18.
Y Mal. i. 11.
a Ps. li. 17.
VOL. I.
r Rev. i. 5, 6. Ps. cxli. 2.
u Heb. x. 19. x Jam. iv. 8.
z Compare ver. 2-5. with Ezek. xli. 22.
I I
EXODUS, XXX. 7-10. [101.
pr-ayers are offered on the altar of incense, our pleas must be
taken solely from the altar of burnt-offering, even from the
sacrifice of the Lord Jesus Christ, " by whom a1one our offer-
ings can ascend to God b," and" through whom alone they can
be acceptable in his sightc,"
In this manner we are to approach God, whilst we go in
t>efore him to trim our lamps, and to have them duly supplied
with oil. Every morning and evening at the least must the
odours of our incense ascend up before God; or, as the Apostle
says, we must "pray without ceasingd:" and we may be sure
that " God will meet with us," and bless us in all that we solicit
at his hands : " However wide we open our mouth, he will fill
it e:" yea, "he will do for us exceeding abundantly above all
that we can s ~ or think r. "]
2. The ground of their acceptance in the use of it-
[This is strongly marked in the annual atonement made
. on this altar. Day and night was the priest to officiate there:
yet, after he had presented incense on that altar for a whole
year, he must make atonement on the altar with blood. And
however much or devoutly we pray, we must trust, not in our
prayers, but in the great Sacrifice that has been offered for us.
Yea, our very prayers need that sacrifice : the very best ser-
vice we ever offered, needed an atonement ; nor could it come
up with acceptance before God, if it were not washed in the
Redeemer's blood, and presented to God by him. Hear what
St. John says, in the book of Revelation : " Another angel
came, (the Angel of the Covenant, the Lord Jesus,) and .stood
at the altar, having a golden censer: and there was given unto
him much incense, that he should offer it with the prayers of
all saints l"Uon the golden altar that was before the throne: and
the smoke L'f the incense, which came with the prayers of the
saints, ascended up before God, out of the angel's handg."
" Were God to call us into judgment for the very best prayer
we ever offered, we could not answer him for one of a thou-
sand h;" no, nor for one during our whole lives : but when
cleansed in the Redeemer's blood, both our persons and our
services shall be regarded by God as pure, even" without spot
or blemish i."
Of course, it is here supposed that we harbour no wilful
sin within us: for, "if we regard iniquity in our hearts, God
will not hear us k:" our very " incense will be an abomination
to him
1
;" and, in offering it, "we shall be as though we offered
3wine's blood, or blessed an idolm." But, if we "draw nigh
b Heb. xiii. 15. c 1 Pet. ii. 5. d 1 Thess. v. 17.
e Ps. lxxxi. 10. r Eph. iii. 20. g Rev, viii. 3, 4.
h Job ix. 3. i Eph. v. 25-27. k Ps. lxvi; 18.
1 Isai. i. 13. m lsai. lxvi. 3.
101.] THE ALTAR OF INCENSE. .(83
to God with a true heart, we :may also approach him with full.
assurance of faith n."]
Let us SEE here,
1. How highly we are privileged under the Chris-
tian dispensation-
[The Jews were privileged, and highly too, in comparison
of all the nations of the earth, in that they had ordinances of
divine appointment, in the due observance of which they might
find favour with God. But how infinitely are we distinguished
above the Jews themselves! We have not to seek the inter-
vention of a man, a sinful man, yea, and a dying man, who must
soon leave his office to another, and be followed by an endless
succession of sinners like himsel We have an High-Priest,
who is "Emmanuel, God with us;" "who needed not to offer
first for his own sins, and then for the people's;" and "who,
having an unchangeable priesthood, continueth for ever," and
"is consecrated for evermore
0
." Moreover, we are not like
the Jews, to whom all access to God in their own persons was
prohibited; and who, if they had presumed to invade the
priestly office, would have been made monuments of God's
vengeance on the very spot. No: we may draw nigh to God,
every one of us for himself: even to God's throne may we
go, and offer him our sacrifices with a certainty of acceptance.
The way prepared for us is " a new and living way:" and
whilst going to him in that way, " we may ask what we will,
and it shall be done unto. us;" yea, even " before we ask, he
will answer; and whilst we are yet speaking, he will hearP."
Reflect on these privileges, Brethren, and be thankful for them;
and improve them diligently in the way prescribed---]
2. What a holy people we should be unto the
Lord-
[What the priests were in their attendance on the altar,
yea, what the Lord Jesus Christ himself is before the throne
of God, that should we be, to the utmost of our power. We
should be ever delighting ourselves in the exercise of prayer
and praise, and dedicating our whole selves to the service of
our God. Let our " lamps" be ever kept burning bright
before the Lord. Let us obtain " from the sacred olive-
branches fresh supplies of golden oil through the golden pipes"
of his word and ordinances q; and let our whole deportment
shew, that we correspond with the description given us, " a
people near unto the Lord r" ---]
n Heb. x. 22.
q Zech. iv. 11, 12.
o Heb. vii. 23-28.
r Ps. cxlviii. 14.
I I
P Isai. lxv. 24,
EXODUS, XXX. 14--lG. [!02.
en.
THE ATONEMENT-MONEY.
Exod. xxx. 14-16. Every one that passeth among them th.at
are numbered, from twenty years old and above, shall give an
offering unto the Lord: the rich shall not gi1)e more, and
the poor shall not give less, than half a shekel, wlten they
give an offering unto the Lord, to make an atonement for
your souls. And thou shalt take the atonement-money of t!UJ
children of Israel, and shalt appoint it for the service of the
tabernacle of the congregation; that it may be a memorial
unto the children of Israel before the Lord, to make an
atonement for your souls.
IT is always profitable to mark the accomplish-
ment of the divine promises, that, from discovering
the faithfulness of God, we may learn to acknowledge
his providence, and depend upon his care. He had
promised to Abraham, that " his seed should be as
the stars of heaven for multitude :" and, though their
increase for about three hundred years was but small,
yet, previous to their departure from Egypt, they
were become exceeding numerous: and God ap-
pointed that they should be occasionally numbered,
and a stated tax be levied on every individual, that
so the fulfilment of his word might be made manifest.
In this appointment there were some circumstances
peculiarly instructive, especially the equality of the
tax, and the application of it to the service of the
sanctuary.
Let us notice,
I. The tax levied-
The tax being " a ransom, and an atonement for
their souls," had evidently a spiritual import ; and
from the same being levelled upon all, we observe,
1. That the souls of men are of equal value in the
sight of God- .
[The half-shekel was equal to about fifteen-pence of our
and this was to be paid by every one that was numbered,
Without any regard to his station or ability: "The rich were not
to pay more, nor the poor less." Now a8 this was "a ransom
and atonement for their souls," it is manifest, that all their souls
were of equal value in the sight of God. And who is there
102.]
THE ATONEMENT-:-MONEY. 485_.
does not feel There are manythings in this world the value
of which is purely imaginary, and depends upon the taste of the
possessor : but the worth of the soul is real: the poorest of men
has as deep an interest in the welfare of his own soul as the
: heaven is as desirable, and hell as terrible, to the one
as to the other: and God has an equal respect for both a, Let
not any one despise others, as though their eternal interests
were not to be consulted ; or imagine that they themselves are
overlooked by God, as though he did not will their salvation
as much as that of any other person in the universe b.]
2. That all equally need reconciliation with God-
[ A ransom and an atonement were required for all: and as
all of them needed mercy at God's hands, so do all of us. We
are far from saying that all are equally sinful ; for there doubt-
less are different degrees of guilt, and will be corresponding
degrees of punishment: but this we say, that all have sinned
and fOme short of the glory of God; and consequently all are
)bnoxious to " that wrath of God, which is revealed against
ull ungodliness and unrighteousness of men." We know that
many conceive so highly of themselves, as to imagine that God
would be unjust if he should consign them over to destruction.
But such persons have never considered what the law of God
requires, or what it denounces against those who have violated its
commands c. We willingly concede, that, in the eyes of men,
some may be comparatively innocent: but, "before God, every
mouth must be stopped, and all the world become guilty."]
3. That all must seek it on the same terms-
[Here again we remark, that no difference was put between
one and another : all were to offer the half-shekel as an atone-
ment for their souls. It is by an atonement too that we also must
seek acceptance with God. None can merit forgiveness at his
hands ; none can do any thing towards meriting it: the atoning
blood of Christ is that which alone can satisfy divine justice ; and
it is his obedience unto death which must constitute the justifying
righteousness of all mankind d. Any thing of our own, blended
with that, or added to it, will invalidate it altogether. Salvation
must be wholly of works or of grace e: and if we cannot earn it
by our works, (which no created being can,) then must we accept
it altogether as" the gift of God through Jesus Christ our Lorclf."
It is evident that so small a snm as half a shekel could not pur-
chase the divine favour: it was a mere acknowledgment that
they needed an atonement, and were willing to accept the favour
of God on any terms that he should propose: so, our huinili-
a Job xxxiv. 19.
d bai. xlv. 24, 25 . .Ter. xxiii. G.
b 1 Tim. ii. 4.
c R):n. xi 6.
c Gal. iii. 10.
r Rom. vi. 23.
486
EXODUS, XXX. 14-Ht [102.
ation and faith can purchase nothing; ~ u only. manifest our,
cordial acquiescence in the way of salvatiOn proVIded for us.]
It will be yet further instructive to consider,
11. The use and application of the tax-
The tax was intended,
1. To obtain acceptance for the offerers-
[The very terms "ransom," and "atonement," clearly
shew, that the offerers were considered as in a state of guilt and
bondage : and they were warned, that, if they refused to pay
"the atonement-money," they would bring upon themselves
the divine displeasureg. It was certainly an aggravation of
David's sin in numbering the people, that, while he gratified
his own pride and creature-confidence, he neglected to honour
God by levying for him the appointed offering : and no less
than seventy thousand of his subjects were destroyed in three
days by a pestilence sent from God. This may give us some
little idea of the vengeance that will overtake those who despise
the atonement of Christ; and of the glorious deliverance which
they shall obtain, who believe in him. The protection, the
peace, the plenty, which his obedient people enjoyed in the
wilderness, and their final possession of the promised land,
represented the spiritual blessings which all " the ransomed of
the Lord" shall eternally inherit.]
2. To convey instruction to the rising generation-
[The money, we are told, was to be "a memorial unto the
children of Israel before the Lord." We read of different memo-
rials in the Scriptures. The censers in which Korah and his
company offered incense were taken out of the fire wherewith
the offerers were consumed, and were made into plates for the
covering of the altar," to be a memorial, that none but the seed
of Aaron come near to offer incense before the Lord h." The
jewels and bracelets of which the Israelites spoiled the slaugh-
tered Midianites were presented to the Lord, "as a memorial
unto the children of Israel," that not one of their own army fell,
though the whole Midianitish kingdom was utterly destroyedi,
Now such memorials were the half-shekels at the numbering of
the people : they served to remind the whole nation of Israel,
that, as sinners, they stood in need of an atonement, and that
none who consecrated themselves to the service of their God
should ever perish. Such memorials too are all who now seek
for mercy through the atoning blood of Christ. They are as
lights in a dark world: they unwittingly instruct all around
them: .as Noah by building the ark "condemned the wor:ld,"
and tacitly admonished them of the impending judgments, so
g ver. 12. h Numb. xvi. 36--40.
i Numb. xxxi. 48-54
102.] THE ATONEMENT-tl:ONEY,, 487
do they who flee to Christ for refuge, testify to all around them,
that there is salvation in Him, and in him alone.] ,
3. To give honour unto God-
[It was by thes(:l offerings, that the various senices of the
tabernacle (by which above all things God was honoured) were
maintained. And who are they that now honour God in the
world? Who are they that truly and spiritually maintain his
worship? We fear not to say, that God is more acceptably
served by his penitent and believing people, than by all the
world besides. The gift of his only-begotten Son to die for
us is that which he himself most commends to our attention ;
nor can he be more glorified on earth, or even in heaven itself,
than in acknowledgments of our obligations to him for this
stupendous effort of his love.] '
APPLICATION-
Amongst the Israelites there were several classes
exempt from the payment of this tax : but none
amongst us can plead any exemption from that which
is required of us, the tribute of a broken and contrite
spirit-
1. Not the ~ v i t e s
[These were not numbered for war, and therefore were not
included in the tax k, But the Levites amongst us should be
the very first to devote themselves to God, and to render to
him that tribute, which they demand from others-- -]
2. Not old people-
[These for the same reason were omitted both in the num-
bering and the taxation. But who have so much cause to bear
in mind the atonement of Christ as they who are on the borders
of eternity, and are so soon to stand at his judgment-seat? It is
to be lamented, that people advanced in years too generally take
for granted that all is well with them, though they have never
sought "a ransom, or an atonement, for their souls." But let
the aged amongst us be diligent in working out their salvation,
and "so much the more as they see the day approaching."]
3. Not women-
[These were considered as included in the men ; and
therefore were not personally either taxed or numbered. But
our offerings must be personal: nothing can be done by pro)ty:
as there is " neither Jew nor Greek amongst us, so is there
neither male nor female:" all must be judged by their own
works, and all must pe accepted through their own faith.]
k Numb. i. 4i.
488 EXODUS, XXX. 25-31. [IO:J:
4. Not children-
[Persons under twenty years of age were not deemed
strong enough for war, and therefore were passed over. But
who shall say at what age our responsibility to God begins ?
Who shall assign the limit at which God will " at," or
condemn, the transgressions of his law? Surely this were pre-
sumptuous and dangerous ground: let not any of you dare to
stand upon it. If the services of a Samuel or a Timothy can
be acceptable to God, the iniquities of childhood may be pro-
voking. The tax required from you is not burthensome to
any: seek not therefore, nor desire, an exemption from it. It
is your heart, and not your property, that God requires : pre-
sent it to him as purchaseq by the blood of his dear Son, and
you shall be numbered amongst his people to all eternity.]
CHI.
THE ANOINTING OIL,
Exod. xxx. 25-31. Thou shalt make an oil of holy ointment,
an ointment compound after the art of the : it
shall be an lwly anointing oil. And thou shalt anoint the
tabernacle of the congregation therewith, and the ark of t!w
testimony, and the table and all his vessels, and the candle-
stick and his vessels, and the altar of incense, and
altar of burnt-offering with all his vessels, and the laver and
his foot. And tfwu shalt sanctify them, that they may be
most holy: whatsoever toucheth them shall be holy. And
thou shalt anoint Aaron and his sons, and cbnsecrate them,
that they may minister unto me in the priest's office. And
thou shalt speak unto the children of Israel, saying, This shalt
be an holy anointing oil unto me throughout your generations.
OF the Ceremonial Law in general we may say,
it was intended to shadow forth the Lord Jesus Christ
in the whole of his work and offices. The Epistle to
the Hebrews admirably illustrates it in this peculiar
view, shewing with minuteness and precision the
scope and object of it as relating to him, and as ful-
filled in him. To his priesthood, in particular, the
ordinance which we here read of more especially
referred ; for in the fortieth chapter, where the words
of my text are again almost literally repeated, it is
u Their anointing surely be an everlasting
pnesthood throughout their generationsa.''
a Exod. xi. 10-15.
103.]
TliE ANPINTING OIL.
B'?-t. it is. that the Babylonish
captiVIty this omtment, so far as we are informed,
never made. And this seems to have been per-
mitted of God, in order to direct their minds to that
riche: unction, which they were to receive from their
Previous to the time of Christ, the Holy
w:as very sparingly and partially bestowed ; as
It IS said, " The Holy Spirit was. not yet given,
because that Jesus was not yet glorified b :" but after
the ascension of our Lord and Saviour to heaven,
"the Spirit was shed forth abundantly" upon God's
Church c ; and from that time, multitudes, both of
priests and people, have been wholly sanctified unto
the Lord. Under this dispensation it is our happi-
ness to live ; so that, with a special reference to our-
selves, I may well proceed to shew,
I. The universal need there is of the Holy Spirit's
influence-
There was nothing under the Law so holy, but t)mt
it needed this divine unction--
[" The tabernacle" itself, the immediate residence of the
Deity; and "the ark," wherein the tables of the Law were
placed, and which was a preeminent type of the Lord Jesus
Christ, who fulfilled the Law for us ; these, I say, were
anointed; as were also " the table" of shewbread, and the
candlestick, the one representing Christ as the bread of life,
and the other " as the light which lighteneth every man that
cometh into the world." Now, whence was it that these
needed such purification? They were used in the service of
sinful man, and therefore were polluted, and needed to be so
purified ; as heaven itself, the abode of all the glorified hosts,
is said to be : for " the patterns of things in the heavens were
purified with these earthly sacrifices, whilst the heavenly places
themselves were purified with better sacrifices than thesed,"
That " Aaron and his sons" needed this holy ointment, we
do not wonder, since they were sinners like unto us. But
taking the whole together as used for sinful man, they serve
to shew us, that there is not a thing or person in the universe
that must not be so sanctified, before God eau find pleasure in
any services presented to him.]
Nor is there any thing under the Gospel which does
not need it-
b John vii. 39. c Tit. iii. 6. d Heb. ix. 23.
490
EXODUS, XXX. 25-31. [103:
[What are the ordinances of religion, or what the souls of
men, without the Holy Spirit? The one are an empty form ;
and the other," a cage of every unclean bird." Regard us as
men, and every thing we do is defiled before God. J u ~ c o ~
sider us as priests, for into that office every true Chnstian m
the universe is brought e, and how can we approach the Most
High God, and offer any acceptable sacrifice unto him, unless
we be first consecrated with that divine unction, which God
has promised to all who seek him in spirit and in truthf? It
is the duty of the greatest of men, and the privilege of the
meanest, to get himself anointed with this holy oil. Even our
Lord Jesus Christ himself, as man and as Mediator, needed it.
We are informed, that " God anointed him with the Holy
Ghost and with powerg :" much more, therefore, must we,
corrupt and sinful creatures, need, under all circumstances,
his gracious communications : indeed we are expressly told,
that, "if any man have not the Spirit of Christ, he is none of
his h."]
II. His sufficiency for all to whom that influence is
applied-
This appears,
1. From the preciousness of the ointment which
was used-
[The spices were peculiarly rare and odoriferous ; and
the oil with which they were blended was most pure. And
was this appointed for nought? Doubtless this was intended
to shadow forth the excellency of the Spirit's gifts: for on
whomsoever he was poured, whether on the Saviour himself
or on any of the sons of men, he was "a spirit of wisdom and
understanding, a spirit of counsel and of might, a spirit of
knowledge and "of the fear of the Lordf and he made the
person of quicK understanding in the.. fear of the Lordi,"
There is not a faculty in man to which the Spirit's influence
does not extend, or which it will not sanctify : it imparts
light to the understanding, flexibility to the will, purity to
the affections, tenderness to the conscience, and holiness to
the entire man : it makes us altogether "a new creation,"
and sanctifies every offering which we present to God ; so
that" God smells a sweet savour from itk," and is well pleased
with services which could not otherwise be accepted of him.]
2. From the virtue infused into every thing
anointed with it-
e 1 Pet. ii. 9. Rev. i. 6:.
h R ... 9
om. vm .. .
fLuke xi. 13.
i Isai; xi. 2, 8.
g Acts iv. 27. and x. 38.
k Phil. iv. 18.
{03.] THE ANOINTING OJt, 491
[Every vessel that was anointed with that ointment, im..,.
parted a sanctity to every thing with which it came in contact t.
And thus, in like manner, every true Christian communicates
to others, so far as his influence extends, the same divine
principles which he himself has imbibed. As it was said of the
Saviour, so may it be said of all the Lord's anointed, " Their
garments smell of myrrh, aloes, and cassia m:" and wherever
they come, they diffuse around them" the savour of the know
ledge"of Christ." We cannot have a more complete idea of its
efficacy, than the Corinthian Church, through the instrumen
tality of St. Paul, exhibited. In their unconverted state, many
of them had been of a most abandoned character : yet, having
drawn that character in all its most degraded forms, he says of
them, "Such were some of you: but ye are washed, but ye are
sanctified, but ye are justified, in the name of the Lord Jesus,
and by the Spirit of our Godn." Only let the Spirit of God
accompany the word to the hearts of men, and the day of
Pentecost fully shews us what effects it will produce.]
I ENTREAT you then, my brethren-
!. Seek the Holy Spirit for your own souls-
[There is "an unction of the Holy One," which every one
of you may obtain, and which will operate upon you to your
complete salvation ---But I must guard you against
every counterfeit that may be mistaken for it. There is such
a thing as enthusiasm: and it is by no means uncommon for
persons to mistake some feelings or conceits of their own for the
sanctifying influences of the Spirit of o d And I must warn
you, that, as any person compounding for himself an ointment
similar to that which was made for God was to be cut off from
his peopleP, so a substitution of any thing in the place of
God's Holy Spirit will infallibly issue in your destruction.
You shall not however err, if you go to your great High Priest,
and ask for the Holy Spirit at his hands: for he 'has been
anointed with "the Spirit without measureq;" and the Spirit
that has been poured so largely upon him shall " descend to
the skirts of his garmentsr," and to the very meanest of all his
members.]
2. Guard against every thing that may reflect dis-
honour upon him-
[The highpriest" under the Law was forbidden to display
those feelings which were incident to common men, because
"the crown of the anointing oil was upon him
8
." And you
I ver. 29.
o 1 John ii. 20, 27.
r Ps. cxxxiii. 2.
m Ps. xlv. 8. n 1 Cor. vi. 9-11.
P ver. 32, 33. q John ill. 34.
s Lev. xxi. 10-12.
EXODUS, XXXI. 6.
[104.
likewise, my brethren, if you have e e ~ ir(deed anointed .with
the Spirit of God, must shew that super10nty to earthly thmgs,
which would be in vain looked for from the natural and uncon-
verted man. Very striking is that expression of Solomon,
" Dead flies cause the ointment of the apothecary to send forth
a stinking savour : so doth a little folly him that is in repu-
tation for wisdom and honourt." There is a sanctity about the
Christian character which should be kept inviolate. If you are
"sons of God, you should be blameless and hannless tn the
midst of a crooked and perverse nation, shining among them as
lights in the world u." The Spirit of God may be soon "grieved;"
yea, he may be even " vexed," and " quenched" by any delibe-
rate sin: for sin in you will " cause the very name of God him-
selfto be blasphemed." I pray you, then, walk circumspectly,
and in a way " worthy of your high calling," yea, " worthy also
of Him who hath called you unto his kingdom and glory." 0
" may the Spirit of God sanctify you wholly! and I pray God
that your whole spirit and soul and body may be preserved
blameless unto the coming of our Lord Jesus Christ."]
t Eccl. x. 1. u Phil. ii, 15.
CIV.
GOD THE SOURCE OF ALL WISDOM.
Exod. xxxi. 6. In the hearts of all that are wise-hearted I
have put wisdom.
WHEN the time is come for carrying into effect
the purposes of God, difficulties, which appeared in-
surmountable, vanish, and " mountains become a
plain." The obstacles which opposed the deliverance
of Israel from Egypt, were only augmented till the
precise hour for its accomplishment arrived : but at
the appointed hour, even " the self-same night,"
they not only went out unmolested, but were actually
thrust out by their oppressors. At the Red Sea, an
interposition equally seasonable was vouchsafed to
them; as was also a supply both of bread and water
in the wilderness, in the hour of need. Those who
looked only to second causes judged the various
blessings unattainable : but, on all the occasions, God
shewed that there was nothing impossible to him ;
and that whatever he had ordained, should not fail
for want of means and instruments whereby to effect
it. Having brought his people into the wilderness
101.] GOD THE SOURCE OF AI,L WISDOM. 493
he commanded a tabernacle to be reared and to be
a great diversity of ve;sels proper
for h1s serVIce. The most costly materials were to
be used, and the most exquisite workmanship
employed, in the structure of the whole. But where
should all the materials be found 1 Behold ! the
Egyptians themselves had loaded the Israelites with
them to an immense amount, no one throughout the
land of Egn>t refus.ing to an Israelite any
thmg that he reqmred. Still, though gold and silver
and precious stones and other things were found
amongst them, and were granted by them with a
liberal hand, who was there amongst the whole nation
that could fashion them according to the model
shewn to Moses in the mount 1 They had been so
oppressed, that it would be in vain to look for persons
sufficiently skilled in works of gold and jewellery and
embroidery, to execute all that was required for the
occasion. But was the work therefore delayed ?
No : God, by his Spirit, instructed two persons,
Bezaleel and Aholiab, with a perfect knowledge of
the whole work ; and, under their superintendence,.
others were speedily qualified for executing every
one the office assigned to him ; so that the whole was
finished within the short space of nine months. Every
one performed his part aright, because " in the heart
of all that were wise-hearted God had put wisdom."
From this remarkable expression I shall take
occasion to point out, in reference to " wisdom,"
I. Its only source-
The wisdom here spoken of, proceeds from God-
[Whatever difference may be occasioned in men by edu-
cation, the original faculty of understanding is our Creator's
f,rift. Some, indeed, are born into the world destitute of any
rational powers : if, therefore, we have been favoured with
them, we are the more indebted to the goodness of our hea-
venly Father. It is probable that amongst the poor, or even
amongst the uncivilized part of mankind, many possess by
nature as much strength of intellect as the most learned philo-
sopher ; whilst, for want of the advantages of education, they
have never been able to turn it to any good account. If, there-
fore, we have enjoyed the means and opportunities nf cultivation
494
EXODUS, XXXI. 6. [104.
which have been withheld from others, we must ascribe that
also to God, who in this respect, also, has made ~ to
difter. The Scriptures trace to this same source the wisdom
manifested by the husbandman in ploughing his ground and
threshing out the corn : " Doth the plowman plow all day
to sow ? doth he open the clods of his ground? His God
doth instruct hin1 to discretion, and doth teach him. . . The
fitches are beaten out with a staff, and the cummin with a rod.
This also cometh forth from the Lord of Hosts, who is wonder-
ful in counsel, and excellent in working a." We wonder not,
therefore, that the skill so suddenly given to Bezaleel, and to
all who worked under him, is ascribed to God ; for that was
indeed truly miraculous. But the declaration which traces it
to God, extends to every kind and every measure of wisdom;
and consequently constrains us to give God the glory of every
faculty we possess, and of all the improvement that we have
made of it. We are not left in any respect to " sacrifice to
our own drag, or to burn incense to our own net :" the whole
honour must be given to God, and to God alone. J
But to the same source must we yet more emi-
nently trace the attainment of spiritual wisdom-
[Of this, no measure whatever is born with man, or is
natural to man. "He is born like a wild ass's colt." As for
"the things of the Spirit of God, they are foolishness unto
him: neither can he know them, because they are spiritually
discerned." Nor is wisdom the product of mere human in-
struction: for "the world by wisdom knew not God." The
Apostles, when instructed in divine knowledge, traced the
acquisition to the only true source : "We have received, not
the spirit of the world, but the Spirit which is of God, that we
may know the things that ai'e freely given to us of God."
Even the Messial! himself was instructed for the discharge of
his office by the very same Spirit who wrought in Bezaleel for
the forming of the tabernacle. Of Bezaleel it is said, " I have
filled him with the Spirit of God, in wisdom, and in under-
standing, and in knowledge, and in all manner of workman-
ship b :" and of Jesus it is said, "The spirit of the Lord shall
rest upon him, the spirit of wisdom and understanding, the
spirit of counsel and of might, the spirit of knowledge and of
the fear of the Lord ; and shall make him of quick under-
standing in the fear of the Lord c." And the same Spirit will
be given to us also, to enlighten our minds with saving know-
ledge =: for St. Paul says, " I pray always for you, that God
may giVe unto you the spirit of wisdom and revelation in the
knowledge of him, the eyes of your understanding being
'
a Isai. xxviii. 24.--29.
b ver. 3. c Isai. xi. 2, 3.
104.] GOD THE SOURCE OF ALL WISDOM. 4e5
that ye may know what is the hope ofhis calling d."
To hrm, then, must every man look for wisdom: and from him
shall every man receive it, who seeks it in a becoming waye.
As Bezaleel and Aholiab were instructed at once how to per-
form all manner of work, and as the disciples of Christ, poor
uneducated fishermen, were enabled at once to speak different
kinds of tongues; so shall the Spirit impart to us also, accord-
ing to our respective necessities, that we may both know and
do all that God has required of us.]
In the works to which this consummate wisdom
was to be applied, we may see,
11. Its most appropriate use-
For the formation of the tabernacle was this
wisdom given-
[For that work it was indispensably necessary: for the
things which were to be formed had never been seen before;
no, nor any thing like them : and for such sacred vessels the
most exquisite skill was required. Had even angels been em-
ployed in the formation of this structure, their utmost abilities
would have been well employed.]
And have not we a similar use for the wisdom
bestowed on us ?
[Behold " the tabernacle of David which is broken down!"
does not that need to be reared again f? Are not the whole
race of mankind to be formed as " vessels of honour meet for
their Master's use?" But who can discharge this office? If
St. Paul, with all his endowments, was constrained to ask,
"Who is sufficient for these thingsg ?" how much more must
we? For, who amongst us has such an insight into the deep
mysteries of the Gospel, as to be fully assured that he shall in
no respect deviate from " the pattern shewn" to Prophets and
Apostles " in the mount?" Or who shall undertake to fashion
the rude materials of the human heart after the perfect image
of our God? Who that knows any thing of Jewish prejudice
or Gentile superstition, shall attempt to cope with them in his
own strength, or hope to reduce them to the obedience of
faith? Verily the Preacher of the Gospel needs to be endued
with wisdom from above, with wisdom too of no ordinary mea-
sure, for the work to which he is called: and all the talents
that the most distinguished philosopher can possess, will find
ample scope for exercise in this great work. In comparison
of rearing a tabernacle for the Lord, what is there under
d Eph. i. 17, 18. e Prov. ii. 1-6.
r Amos ix. 11, 12. with Acts xv. 16; 17. g 2 Cor. ii. 16.
EXODUS, XXXI. 6. [104,
heaven that deserves a thought? If the forming of the shado!s
of divine truth was a just employment of supernatural skill,
doubtless an exhibition of the substance may profitably engage
all the talents that were ever confided to mortal man.]
To all, then, I would SAY,
1. Acknowledge God in all the talents you possess--
[Not only Bezaleel and Aholiab, but all who were em-
ployed in the different departments of the work, were taught
of God. So, whatever furniture we have for the constructing
of God's spiritual tabernacle, we have received it from the same
heavenly source, and must ascribe the glory of it altogether to
our God. Let tlus be borne in mind, and none will envy
those who are endowed with richer talents than themselves, or
despise those who are called to occupy a humbler post. The
eye in the mitural body vaunts not itself above the hand, nor
the hand above the foot ; but each is satisfied with executing
the work for which it is fitted and ordained: so let it be with
us ; every one doing what God has called him to, and every
one seeking the glory of God in all that he performs.]
2. Improve your talents for the end for which they
have been committed to you-
[At the formation of the tabernacle, every one engaged,
according to his ability, to expedite the work. Men, women,
rulers, all accounted it their honour to be employed for God h:
and "so," we are told, " it became one tabernaclei." And
who can say what the effect would be, if all, men, women, and
rulers, engaged heartily in the work of God, and laboured to
advance his glory in the world ? Beloved Brethren, let us not
sit down in despair, because the work is too great and arduous.
God can fit us for it, however ignorant we be ; and can bless
us in it, however unequal we may be for the task assigned us.
Only let it be said of every one amongst us, " He has done
what he could," and we shall yet see glorious days amongst us ;
and God will rear his tabernacle, and glorify himself, as in the
days of old.
But, for thls end, it is necessary that you " stir up your
hearts;" for, by nature, they are sadly averse to it. Nor need
we fear that any exertions of ours will exceed the demand for
them. The materials for the tabernacle, and the work, were
soon supplied, when a whole nation were willing and active in
thE> cause: but there is no fear that we shall have to bid you
to cease i t h ~ r from your offerings or your laboursk. The
whole world Is the tabernacle whlch you are to rear; and
every soul within it is a vessel you are to form for God's
11
Exod. xxxv. 21, 24, 25-27. i Exod. xxxVI. 18.
k Exod. xxxvi. 5-7.
105.] MOSEs INDIGNATlO:N AGAINST THE IDOLATERS. 497
honou:. Go o ~ t h ~ all of you, both in your individual and.
collective capacity, without intermission and without weari-
nes.s: so shall the work proceed to the honour of our God, and
a nch recompence be treasuted up for your own souls. J
CV.
t
MOSES INDIGNATION AGAINST THE WORSHIPPERS OF THE
GOLDEN CALF.
Exod. xxxii. 19, 520. And it came to pass, as soon as he came
nigh unto the camp, that he saw the calf, and the dancing.
And Moses' anger waxed hot, and he cast the tables out of
his hands, and brake them beneath the mount. And he took
the calf which they had made, and burned it in the fire, and
ground it to powder, and strawed it upon the water, and made
the children of Israel drink of it.
IT is painful to reflect how transient is the effect
of the most laborious ministry, and in how many in-
stances hopeful appearances of piety come to nought.
If ever man was faithful, it was Moses ; of whom
God himself says, " He was faithful in all his house."
And if ever there was reason to expect that the work
of conversion had taken place upon many hundreds
of thousands of people, it was when Israel were
singing praises to their God on occasion of their
deliverance at the Red Sea. . It might well be sup-
posed, that their gratitude to God on that occasion,
deepened by the awe impressed upon their minds at
the thunders of Mount Sinai, would never be for
gotten. But, behold! Moses, summoned as he was
by God into the holy mount, in order that. he might
receive from Jehovah a written copy of that Law
which had been just proclaimed, had not been absent
from the people forty days, before they all concurred
in desiring Aaron to make for them a god whom they
might worship, and who should go before them in
their way to the promised land : and even Aaron
himself became an active confederate in this horrible
apostasy. As for Moses, they seem to have lost all
respect for him, as well as all becoming reverence
for J ehovah, whose minister he was. Of this, God
apprised Moses ; and at last sent him down in haste
to the people, that he might see with his own eyes
VOL. I. K K
498
EXODUS, XXXII. 19, [105.
what impiety they were committing. Moses, there-
fore hastened down from the mount : and, filled
with indignation against them for their
he testified his displeasure in the way recorded m
our text.
Let us consider :J
I. The grounds of his indignation-
The worshipping of the golden calf was a sm of
most extraordinary enormity-
[Such interpositions in their behalf had that people seen,
as never had been wit11essed by any other people under
heaven. And they were still within sight of that burning
mount where Jehovah himself, their great Deliverer, yet
vouchsafed to them his visible presence. They had but just
before, too, received an express command to make no symbol
of the Deity a, nor to keep in existence any of the gods of the
heathen, but to " destroy their altars, and break down their
images, and cut d.own their groves, and burn their graven
images with fire;" and not so much as to "desire the silver
or gold that was on them, or to take it unto them, lest they
should be snared therein; but they were utterly to detest and
abhor it, as an accursed thingb." Yet, behold! within less
than forty days, they desire Aaron to make them a golden
image, similar, probably, to what they had seen in Egyptc; and
they take the ear-rings from their sons and from their daughters
for the purpose of forming it; and, having formed it, they offer
sacrifices to it, and ascribe to it the honour of all their past
deliverances, saying, " These be thy gods, 0 Israel, which
have brought thee up out of the land of Egypt d."
This was plain and unequivocal idolatry. Perhaps they
might be ready to deny this charge, just as the Papists have
since done; and to say, that they only looked to the calf as a
symbol, to remind them of the Deity, to whom alone they had
respect in all the worship that they paid. They might say,
that they could not be supposed to ascribe their deliverance
to that, which but a few days before was in their own ears, and
had no collective existence till it was cast into a mould and
made a calf. But God declares it to have been idolatry, as all
the worship paid to images and crucifixes by the Church of
Rome also is ; as the Apostle, in reference to this very trans-
action, says; ''Neither be ye idolaters, as were some of them:
as. it is written,. The people sat down to eat and to drink, and
rose up to playe."
a Exod. xx. 4.
d ver. 1-8.
b Deut. vii. 5, 25, 26. c Ezek. xx. 8.
e Compare ver. 6. with 1 Cor. x. 7.
105.] MOSES' INDIGNATION AGAINST THE IDOLATERS, 499
Here, was ample oc casion for the hot displeasure of
Moses.] ,
And is there no similar evil prevalent amongst us 1
. [As Protestants, we have discarded the idolatrous prac-
tices of the Church of Rome. But we may "set up idols in
our heartsf," as well as in our houses: we may have the love
of money there; and that is expressly designated by the
opprobrious name of idolatry: " Covetousness," says the
Apostle, "is idolatryg." We may be addicted to sensual
appetites : and then we make, as we are told, "a god of our
belly h." " The loving and serving of the creature inore than
the Creator
1
," in whatever way we do it, is the very essence of
idolatry; and "provokes the Lord to jealousyk," as much
without an external symbol, as with one. God says, "My
son, give me thy heart :" and if that be withheld from him, he
is justly filled with indignation against us.
Let me, then, bring home this matter more closely to your
hearts and consciences. The Israelites professed to celebrate
their redemption from Egypt : and having presented their
sacrifices of burnt-offerings and peace-offerings, " they sat
down to eat and to drink (of the portion of the peace-offerings
which was allowed to them), and rose up to play." And, when
J\1oses came down from the mount, he heard, whilst yet at
some distance, their carnal revelry ; which they judged a
becoming mode of honouring their great Deliverer. Now at
this season
1
we profess to commemorate the Redemption, not
of a single nation, but of the whole world ; and not by power
only, but by price, even the precious blood of God's only dear
Son : we commemorate, I say, the Incarnation of the Son of
God, for the deliverance of our souls from sin and Satan, death
and hell. And in what way do we com.rilemorate. it? Is not
this season even proverbially devoted to carnal mirth? We
present our offerings, if I may so say, on the day appointed;
and throughout the whole season, with the exception of two
or three hours, " we sit down to eat and to drinlc, and rise up
to play." Such is our religion, precisely like that of those
impious idolaters. To the honour of the Levites, it must be
acknowledged that they did form an exception to this national
transgression. Would to God the like co_uld be of our
Levites! or even of our Aarons ! But, With us, LeVltes and
Aarons too are found, for the most part, sanctioning, by their
presence and example, these sad enormities ; as if Christ had
come for no better purpose than to give us a more ample occa-
sion for carnal indulgence.
f Ezek. xiv. 3.
k 1 Cor. x. 22.
g Col. iii. 5. h Phil. ill. 19.
I Sermon for Christmas.

i Rom. i. 25.
500
EXODUS, XXXII. 19, QO. [105.
Judge ye, then, whether God may not ~ e l l be m:ed with
indignation against us, as he was against Ins less enlightened
and less indebted people of that day?]
Having seen the grounds of Moses' indignation,
let us proceed to mark,
11. His expressions of it--
1. He broke b8fore their eyes the tables of the
Law, which God had committed to him-
- [Was this done in a paroxysm of rage? No :m it was a
significant action, declaring, in effect, to the whole people,
that they had made void all their solemn engagements with
the Deityn; and that therefore the covenant he had made
with them, of which "these tables were a testin10ny
0
," was
utterly annulled.
And are not all the pJovisions of the Gospel, too, made void
by wilful and deliberate sin ? They are : and all hope in the
Gospel, whilst our hearts are alienated from God, and fixed on
earthly vanities,- is nothing but delusion. Our Lord has faith-
fully warned us
1
that it is in vain for us to "cry, Lord! Lord!
if we do not the things which he says:" and that however
we may debate the matter with him in the last day, saying;
" Lord, have we not prophesied in thy name, and in thy name
cast out devils, and in thy name done many wonderful works?
he will reply, I never knew you: depart from me, ye who
work iniquityP." Whoever then ye be, who, instead of de-
lighting yourselves in God, are addicted to carnal mirth, I
break the tables of the covenant before your faces this day;
and declare, that " whoso doeth not righteousness, is not of
God;" but that, on the contrary, " whosoever committeth sin,
is of the.devil q." It is needful that we declare. this faithfully:
for, whilst dancing about your golden calf, you conclude that
all is well, and little think in what light your conduct is viewed
by a holy and jealous God. And to learn it, first, when your
Lord shall descend from His holy mount to judge the world,
will be too late: for, as the Levites passed through the camp,
and avenged the cause of God on the offenders without favour-
ing even their nearest relatives, so will the angels at that day
inexorably and irresistibly execute on-all the violators of God's
covenant the judgments denounced against them r. Let l l ~
then, bear in_ mind, that" God is a jealous God;" and that" he
will neither give, nor suffer us to give, his glory to another."]
m The manner in which Moses, forty years afterwards, relates it,
sufficiently proves this. See Deut. ix. 16, 17. n Deut. v. 27.
0
ver. 15; P Mlltt. 'tii. 21-23. . q 1 John ill. 6, 8, 9.
r Compare Isai. xxxv1i. 36. with Matt. xiii. 41', 42.
105.] MOSES' INDI?NATION AGAINST THE IDOLATERS. 501
2. He ground the calf to powder, and constrained
the people to swallow it with their drink-
[W e need not look for any recondite mystery in this,
because the obvious effect of the act itself was sufficiently in-
structive. No greater indignity could be offered to this worth-
less idol, than that which he devised; nor any more humiliating
punishment be inflicted upon the people, than to compel them
to swallow their god, and to " cast him out into the draught"
with their common food.
And shall not we, also, be made ashamed of the gods that
we have chosen? Yes : if we will choose " vanity, we must
have vanity for our recompence." Do I say, We must'? Let
me rather change the word, and say, We have : for I may ask
of all the votaries of earthly gain or pleasure, ""\Vhat fruit
have ye ever had of those things, whereof ye are now ashamed ?
What have ye done, but " filled your belly with the east
I must warn yoJI, then, that ye shall all " eat of the fruit of
your own ways," and" be filled with your own devices." The
day is quickly coming, when you shall be as much ashamed of
those things which you now regaJ:d with idolatrous affection, as
!')ver the Israelites were of their golden calf: yea, and when you
yourselves also "shall wake to shame and everlasting contempt . "]
From this subject we may fitly LEARN,
1. The danger of sanctioning the evils around us-.
[ Aaron should have rejected with abhorrence the measure
proposed to him : but he acquiesced, and even made himself
a ringleader in this vile apostasy. With such a sanction as his,
it is not to be wondered at if the people forward with
unsuspecting alacrity, and sacrificed with :readiness their most
valuable ornaments for the furtherance of their plans. But
who does not see how aggravated his guilt was, in comparison
of theirs? He, from his nearer intercourse with God, had far
greater information than they; and, from the high office which
he sustained, he was bound to use his influence for the sup-
pression of evil, and the enforcing of God's commands. The
same I must say of all who are possessed of influence amongst
ourselves. Whether it be magisterial or ministerial influence
that we possess, or only that which is connected with our
respective situations in life, we are bound to exert it for God;
ijlld, if we neglect to do so, the blood of those who perish
through our neglect may well be required at our hands.
I know that we have excuses without nUJnber to offer in our
behalf; just as Aaron had when reproved for his conduct on
this occasion, But, behold, what a pitiful figure he made,
when attempting to justify himself before his reprover! "Let
s Dan. xii. 2.
502
EXODUS, XXXII. 19, 20.
[105.
not the anger of my Lord wax hot : thou knowest the people,
that they are set on mischief." (This was a reason why .he
should have withstood them, and not a reason for concurrmg
with them.) Again, "The people said to me, Make us gods
who shall go before us. Then I said to them, Whosoever hath
any gold, let him break it off. So they gave it me : and I
cast it into the fire ; and there .came out this calft :"-came out
accidentally, I suppose, and without any mould prepared for the
formation of it! What a tissue of folly and of falsehood! See
to what a state this man was reduced, even he who was so elo-
quent, that he was appointed to "be a mouth to Moses." But
thus it will be with sinners in the last day, with Aarons as well
as others; (for official dignity is of no account in the sight of
God;) or rather, their mouths will be shut through their utter
incapacity to offer the smallest vindication of their follyu.
Remember this, Brethren; and "have no fellowship with the
unfruitful works of darkness, but rather reprove themx."]
, 2. In what way we should be affected with them-
[ See what a contrast there was between the conduct of
Moses and of Aaron on this occasion ! Whilst Aaron was
uniting with the people in their transgression, Moses was filled
with. indignation against the sin, and with pity for the sinners.
His indignation we have seen : and no sooner had he expressed
it in the way that became him, than he returned to God, to im-
plore mercy in their behalf. Forty days and forty nights had
he already fasted : and he went up to the mount and fasted
forty more days and forty nights, wrestling with God in fervent
intercession, if that by any means he might prevail to obtain
pardon for their sinY, Here was a man of God indeed! This,
then, is the way in which we should act in reference to the sins
around us. We should weep over them before God : yea,
" rivers of tears should run down our eyes, because men keep
not God's law." Such men as he are blessings to the world:
for, as "God hearkened unto him at that time also z," so will
he do to us, if we " stand in the gap before him, to avert his
wrath" from an ungodly world a. Little did that people think
to whom the preservation of their lives was owing : and little
do an ungrateful world know to whom they are indebted for
the forbearance that is yet daily exercised towards them b,
But let it be sufficient for us, that God knows and approves our
labours of love ; and that, whether we prevail for others or
not, our prayers shall surely return into our own bosom, to the
everlasting benefit of our own souls.]
t ver. 21-24. u Matt. xxii. 12.
Y Deut. ix. 18, 19. z Deut. ix. 18, 19.
3
Ps. cvi. 23. with Ezek. xxii. 30.
X Eph. v. 11.
b Matt. xxiv. 22
106.]
GOD's PEOPLE TO BE/DECIDED AND FIRM.
503
CV I.
THE LORD's PEOPLE TO BE DECIDED AND FIRM.
Exod. xxxii. !26. Who is on the Lord's side? let him come
unto me.
THESE are the words of Moses: and they were
spoken on a very particular occasion. Whilst he had
tarried on the top of Mount Sinai for the space of
forty days, Aaron and the people of Israel, despairing
of his return, had made a golden calf to represent
J ehovah, and had worshipped that as their God.
Moses, on his return, found them in the very act of
performing their idolatrous rites ; and, filled with
indignation against them, he broke the two tables of
the Law which he had received from J ehovah, in
token that the covenant which God had made with
them was altogether dissolved: and he reduced the
golden calf to powder, and strewed it upon the water,
and made the people to drink of it ; that so they
might have within themselves a testimony of their
folly, and be assured that a cup of merited aflliction
should o:ne day be put into their hands. And it is
remarkable, that the Jews in general conceive that, in
all their afflictions, there are, as it were, some grains
of this golden calf even to this very day. For Aaron,
Moses interceded, and obtained forgiveness a. And
on behalf of the people, too, he so far prevailed,
that only the ringleaders in this rebellion should be
punished in the first instance ; though, at a future
period, this sin should surely be visited upon them
all. To punish those who were most bold and daring
in this impiety, and were walking abroad as not
ashamed of it, Moses called to him those who were
zealous for God's honour, and ordered them to go
through the camp and indiscriminately slay all they
met with, without regarding even their nearest and
dearest relatives. This was doubtless a most painful
service to all who were engaged in it : but they
executed it with fidelity, and brought thereby a
blessing on their own souls.
a Dcut. ix. 20.
EXODtJ S, XXXII. Q6.
Now, let it not for a moment be imagined that
God's faithful servants are called to any such office
now. Christianity provides no such bloody employ
ment for its votaries: it consigns the sword altogether
to the civil magistrate, who alone is empowered to use it
for the of evil-doers. Still, how.ever, there
will arise many profitable lessons from th1s passage :
to elicit which, I shall make some observations upon,
I. The inqUiry instituted-
Amongst the people of Israel there were, especially
of the tribe of Levi, some who had not joined in the
idolatrous rites, but had remained faithful to their
God: and Moses, standing in the gate of the camp,
called them to his assistance, sayi11g, H Who is on the
Lord's side?" Now from hence we observe,
1. That there are two classes, and two classes only,
into which the whole world must be divided-
[There are some who are " on the Lord's side ; " and there
are others who are on the side of sin, and the world, and Satan.
That in these two great parties there may be many subdivisions,
I grant : but there is no third the godly
there may be persons of different sentiments and different
habits : and among the ungodly there may also be many diffe-
rent degrees of impiety, and different states of mind: but, still,
the great leading features of both parties sufficiently and in.,.
fallibly attest to which they belong. The distinguishing marks
of each I shall trace presently: at present I have only to shew,
that two parties do actually exist, and mmt of necessity exist,
as long as there continues an ungodly man on earth. They
may be very unequal in their numbers, as was the case in the
history before us : an immense multitude, with Aaron at their
head, were on the side of idolatry ; and a little remnant, with
Moses at their head, were " on the Lord's side." It is pro-
bable, that, at that time, the friends of idolatry poured contempt
on the godly as a party, just as the ungodly world do at this
day on . the advocates of true religion ; forgetting that they
themselves also are a party, no less than their opponents.
But whose fault is it if the godly are a party? .A:re they to
blame fo:r adhering to their duty, and siding with their Lord?
No, surely: the blame must attach altogether to those who
turn from their God, and are disobedient to his will. And if
the godly be but "a little flock" in .comparison of their
nents, it be their misfortune, but it is not their fault, any
more than 1t was the falJ}t of N oah, or of Lot, or of Elijah,
106.]
GOD'S PEOPLE TO BE DECIDED ANcJ> FIRM.
505
that they were so circumstanced in the ages and places wherein
they lived. Let it not be thought that I am justifying what
is usually called ~ party spirit; for I cannot but reprobate
that ~ a very great evil : but I do, and must maintain, that
to serve our God with fidelity is our bounden duty, even though
the whole world, with Aaron at their head, should depart from
him : and, if they choose to designate us as a party, I would
have no man ashamed of belonging to a party, of which our
Lorq and Saviour is himself the Head.]
2. That it is of great importance to ascertain to
which class we belong-
[Both are alike in this respect, that they are rational and
nmortal beings : but in many respects they differ widely
from each other : the one are "partakers of a divine nature "
through the influence of the Spirit of God upon their souls;
the others are altogether carnal, possessing nothing but what
they brought into the world with them. The one live alto-
gether for God ; the others, for themselves. The one are in
favour with God ; the others are under his just and heavy
displeasure. The one will, ere long, stand at the right hand
of their Judge; the others will be turned to his left hand, dif-
fering as widely from the former as goats from the sheep. The
one will be exalted to heaven, and be seated for ever on the
throne of God; the others will be cast down to hell, and take
their portion in the lake of fire and brimstone for ever and
ever. Can these differences be contemplated for a moment,
and any doubt remain whether we ought to examine to which
class we belong? Methinks the matter should not be left in
suspense one single moment; more especially since the means
of ascertaining the point are close at hand, and easy to be
used. The blessed word of God, if studied with prayer, will
enable us ~ form a very correct judgment. True it is, that
we cannot determine the question in relation to each other,
because we know not what passes in the hearts of men, and
can therefore judge of each other by the outward conduct
alone: but we have an internal monitor, that will faithfully
discharge its office, if we will listen to it, and will declare to us
all that it has seen in the inmost recesses of our hearts : and,
if we will but lay, to our own souls, "judgment for a line, and
righteousness for a plummet," we shall soon discover " whose
we are," and with whom we must expect our everlasting abode.]
To this I will add some observations on,
11. The direction given-
Moses, in calling to him the faithful servants of
the Lord, shewed, that the Lord's peo-ple should on
all occasions manifest, . .
506 EXODUS, XXXII. 26. [106.
I. A readiness to confess him-
[Neither the authority of Aaron, nor the rage of all
Israel, was to deter any one from shewing on the
Lord's side. So neither should any of us be afrrud to confess
Christ openly in the face of an _ungodly _world. We ex-
ceedingly if we fancy that there IS any thud party to which we
may adhere with safety to our souls. There are but two
governors, to one or other of which we must adhere; " the
god of this world," and the God of heaven. The servants of
Satan are bold in serving him; and the servants of the Lord
Jesus must be bold in confessing him : and if, from any motive
whatever, we deny him, he will be ashamed of us, and deny
us, in the presence of his Father and of the holy angels. I
mean not to say, that Christians are to distinguish themselves
by foolish singularity in matters of indifference: but in matters
of plain duty they are to differ from the ungodly as widely as
light from darkness: " they are to come out from among them,
and be separate, and not to touch the unclean thing," if they
would have " God for their Father," and approve themselves
to him as " his sons and daughters"-- -]
2. A determination of mind to sacrifice every thing
for him-
[Moses, in his farewell discourse, at the distance of forty
years, particularly commends this conduct of Levi, in that
" he said unto his father and his mother, I have not seen him,
neither did he acknowledge his brethren, nor know his own
children: but he had observed God's word, and kept his cove-
nant b." And this shews, that, though we are not called to
follow his act, we are to imbibe and manifest his spirit, so far
at least as to sacrifice every thing to, and for, our God. Our
blessed Lord distinctly and frequently inculcates this impor-
tant lesson : "We are to forsake all for him-father, mother,
brother, sister, houses, lands, yea, our very life also, if we
would be his disciples : " yea, we are to hate them all for
him," that is, in comparison of him c. Doubtless, in the exe-
cution of this duty, we may appear unkind, undutiful, and
cruel; but we must be firm, and suffer nothing to divert us
from the path of duty : however painful it may be to discharge
it, we must proceed, and, in dependence on divine strength,
endure firmly unto the end. No doubt, if we are called to
Mvance in opposition to the will of those who have the rule
over us, we should be much on our guard, that we give them
no unnecessary We are to take great care that we
for nothmg what is of vital importance, and that
our necessary conflicts we manifest nothing of an unhallowed
b D- t g
cu . xxxm ...
c Luke xiv. 26.
106.]
GOD'S PEOPLE TO BE DECIDED AND FIRM. 507
spirit. But proceed we must in obedience to our God; and
if called to an account for it by any human authority what-
ever, our answer must be, " Whether it be right to hearken
unto you more than unto God, judge ye; for we cannot but
do what is commanded us by our God."]
As a further IMPROVEMENT of this subject, we will
proceed,
1. To prosecute the inquiry-
[" Who amongst you is on the Lord's I have
before said, that this is easy to be ascertained : and now let
us address ourselves to the inquiry. By nature, we are all
"enemies to God," and "children of wrath." It is by grace
alone that our state can be changed, so that we can with
justice be numbered as the servants of the Lord. Who then,
amongst you, has been made sensible of his guilty and undone
Who, amongst you, has fled to the Lord Jesus Christ
for refuge from the wrath of God? and who is yet daily im-
ploring mercy at the hands of God in his name ? Who has
given up himself unreservedly to God, as his reconciled God in
Christ Jesus? and who is living altogether to the glory of his
holy name ? These are questions to be asked, and answered,
in. order to ascertain the point in hand. You must remember,
that your having been baptized into the name of Christ will
by no means determine the point : for all the Israelites had
been circumcised, and had been " baptized also unto Moses in
the cloud and in the sea :" and as their profession was insuffi
cient to prove them the Lord's, so also is ours. Nor will any
transient impressions of joy and gratitude prove the point: for
such emotions had been lately experienced by all Israel at the
Red Sea, though now, alas! they were altogether forgotten.
It is the daily life and conversation that alone can determine
this all-important point. " Examine yourselves then, my Bre-
thren, and prove your own selves." Try whether you are
ready to obey the call of God, and to abandon all for Christ.
See whether you resemble your Lord and Saviour in the whole
of his spirit and deportment. See whether, whilst you profess
to be on the Lord's side, you are really" walking as he walked,"
and giving up yourselves entirely to him. Decide not the
question on any doubtful or insufficient grounds, lest you de-
ceive your own souls, and perish amidst the enemies of God.
One thought only I will leave upon your minds; and it is this:
' If you be not on the Lord's side, can you reasonably hope that
ever he should be on yours ? And if you have not him for your
friend and portion in the day of judgment, how awful will be
your condition!' But an hour before, the whole camp of Israel
was filled with the noise of joy and shouting: and in another
hour, thousands were smitten down by the swordi. of their owu
508
EXODUS, XXXII. 31-33. [107.
brethren. So in a few more hours may the most thoughtless
amongst you be consigned over to the jaws of death, by the
hands of an angry and avenging God. Oh! may God awaken
you to your condition ere it be too late! and may you be
found of that party, of which God himself is the acknowledged
ap.d eternal Head!]
2. To enforce the direction-
[" Come unto me," says Moses: and I also would say,
"Go unto him." If you belong truly to the Lord, you must
go and from Moses what the will of the Lord is. The
tables of the Law must be to you a rule of life and duty. " The
whole Law is comprehended in these two commandments, To
love God with all your heart, and mind, and soul, and strength,
and To love your neighbour as yourselves." This is "the law
of charity, which if you fulfil, you will do well." This is the
law of Christ, which every follower of Christ is bound to obey.
Go then, daily, and sit at the feet of Moses. For your prin-
ciples and motives you must go to Christ alone : but for your
directory in the path of duty, you must go to the law of Moses,
which is a perfect transcript of God's mind and will. Never
I enforce this too strongly, and especially after what I have
said of sacrificing all for Christ. The command to honour your
father and your mother is "the first commandment with pro-
mise:" and this shews how high it stands in the estimation of
your God. Let it not be less high in your estimation also :
and remember, that, except in those things which are directly
contrary to God's revealed will, the commands of earthly supe-
riors should be regarded by you as the commands of God. A
sword is indeed put into your hands ; but it is for the purpose
of slaying, not men, but sin, and Satan, with whom you to
contend, till they are "bruised under your feet." Gird your-
selves, therefore, for the occasion j and go through the whole .
of your spiritual enemies, and spare neither small nor
great. So shall the blessing of God come upon you, both in
time and in eternity.]
CVII.
MOSES INTERCEDES FOR ISRAEL.
Exod. xxxii. 31-33. And Moses returned unto the LC1rd, and
said, Oh I this people have sinned a great sin, and hm'e made
them .gods of gold I Yet now, if thou wilt forgive thezr sin-;
and if not, blot me, I pray thee, out of thy book which thou
hq,st written. And the Lord said unto Moses, Whosoever
hath sinned against me, him will I blot out of my book.
. WELL may it be said, " Lord, what is man 1"
Truly "his goodness is as morning cloud, and !l-9
107.]
MOSES INTERCEDES FOR ISRAEL.
b09
the early dew that passeth away." If we did not see it
verified in fact, one would scarcely conceive it pos-
sible that man should be so frail and mutable as both
history and experience attest him to be. The Is..:
raelites were now at the very mount where they
had beheld J ehovah shining forth in an his terrific
majesty, and had heard him proclaiming in most
tremendous sounds his holy law. They beheld also
upon the mount that very same cloud, the symbol of
the divine presence, which had led them in their way
from the land of Egypt to that place : yet; because
1\foses, when summoned by God to come up to the
mount, abode there longer than they expected, they
cast off him, and God also ; and desired visible gods
to be made for them, that they might in future com-
mit themselves to their guidance and protection. It
is this, which Moses so pathetically laments in the
words before us.
The whole history is very instructive. That we
may have a concise, but comprehensive, view of it,
let us notice,
I. The sin of Israel-
This was a dreadful compound of ingratitude, folly,
and impiety-
[The people had already forgotten the numberless mercies
which they had received from God, through the ministration of
his servant Moses: they thought that they themselves could
form an image which should supply the place of all other bene-
factors, human and divine: and in direct opposition to the most
express commands
3
, to which they had so recently promised
the most faithful adherence, they made a golden calf, and
appointed it as the representative of the Deity, and offered
sacrifices to it as their deliverer and their guide: yea, so bent
were they upon having a visible god to go before them, that
they at the very first proposal gave up their ornaments, in order
that of them an image might be formed, which they might
worship after the manner of Egypt. But most of all are we
surprised, that Aaron, the divinely appointed colleague of
Moses, should, at the first mention of such a device, assent to
it, and be the very person to form the image, and to proclaim a
feast unto Jehovah in honour of it: and that, when reproted
for his wickedness, he should attempt to justifY it by such
a Jhod. xx. 4, 23.
510
EXODUS, XXXII. 31-33.
[107.
I
frivolous and even false excuses b, Well might Moses lament
before Oh! this people have sinned a great sin!"]
But the greatness of the sin will be more easily
imagined from the indignation which both God and
Moses expressed against it-
[The wrath of God, we are told, was " fierce, and waxed
hot" against the offending people; and he threatened instantly
to destroy them. The anger of Moses also " waxed hot" as
soon as ever he beheld their impiety: and the indignation he
manifested clearly shewed his opinion at least of their conduct.
First, having in his hands the tables of stone, whereon God
had with his own finger written the precepts of his law, he
dashed them in pieces bef01e their eyes. This was no rash ex-
pression of intemperate wrath, but a holy and significant emblem,
representing to them the crime they had committed. God had
condescended to enter into covenant with them to be their God;
and they had covenanted to be his people: and these tables of
stone contained, as it were, the terms of the agreement; and
were a pledge, that God would fulfil to them all that he had
spoken. But this covenant they had entirely annulled; and all
their expectations from God were utterly destroyed.
Next, he reduced the idol to dust, and cast it on the water,
that all the people might be compelled to drink of it. This was
well calculated to shew them how much they had debased them-
selves, in submitting to worship that as a god, which they must
swallow with their food, and cast off together with it.
But lastly, he made them feel, as well as see, the marks of
his displeasure. He called the Levites, who notwithstanding
the defection of Aaron had remained faithful to their God, and
commanded them to go through the camp, and without favour
or pity to slay all the ringleaders with tlte sword. Thus were
three thousand of them punished on the spot : there needed no
formality of trial: they were caught in the fact; and the judg-
ment of zeal was deservedly executed upon them.]
That no part of Moses' anger was of a sinful kind,
or expressed with undue severity, is evident from his
tender compassion for the offenders, whilst he hated
and abhorred their offence. To elucidate this, we
notice,
II. The intercession of Moses-
N o sooner did he see how God was displeased with
than, notwithstanding the prohibition given
h1m, he began to intercede for them-
b ver. 24.
107.]
MOSES INTERCEDES FOR IS:f!,AEL;
511
[The prohibition, " Let me alone," operated on his mind
rather as an encouragement to intercede; because it seemed to
say, If you intercede for them, my hands are tied; and I can-
not execute upon them my threatened vengeance. He fell
down instantly before God, and urged in their behalf every
plea which was suited to the occasion.
He reminded God of his relation to them. Though God had
appeared to disclaim them in that he had called them Moses'
people, Moses pleaded, that God himself had brought them out
of Egypt, and had signally marked them as his peculiar people.
He reminded God also of his promise to their fathers, which, if
they were utterly destroyed, would be violated. As for having
another nation raised up from his loins, he did not desire that
honour: all he wanted was, to avert from this offending people
the judgments they had merited. He futther expressed his
concern to God respecting his honour among the heathen. Lord,
what will the Egyptians say? What opinion will they form of
thee? Will they not represent thee either as weak, and in-
capable of carrying this people to the promised land; or as
cruel, and bringing them out hither on purpose to slay them?
Lord, if thou regardest not thern, have regard for thine own
honour, and spare the people for thy great name's sake.]
After reproving their iniquity, he returned again
unto the Lord, to renew, more fervently than ever,
his intercession for them-
[ He confesses humbl;y the greatness of their sin; well know-
ing, that for the obtaining of mercy, nothing is so efficacious as
humiliation before God. He then implores pardon for them, if
pardon can be extended to so rebellious a people. But, if some
atonement must be made, and if some signal mark of his dis-
pleasure must be given, then he entreats that judgment may
fall on Mm, and not on them. He desires to be excluded from
Canaan, and, as far as relates to this life, to be blotted out of
the list of God's peculiar people, in their stead: that so the
. enormity of their sin, and God's abhorrence of it, might be
made manifest, and yet the transgressors themselves be living
monuments of God's mercy".
What a bright pattern is here of zeal for God, and compassion
for men ! And how desirable is such an union of them, as will
keep us from palliating sin on the one hand, or hating and
despising the sinner on the other.]
How far this intercession prevailed will be found in,
Ill. The reply of God-
....
c It were absurd to think that he proposed to subject himself to
eternal misery for them : for this would be more than even Christ
himself has done for us.
EXODUS, XXXII. 31-33. [107.
God condescended to remit the punishment of
their iniquity-
. [At the very first intercession of Moses, _God repented of
evil which he had thought to do unto h1s peopled; and, m
answer to the last, he renewed his commission to Moses to lead
them to the promised land: and, though he withdrew himself
from them in a measure, he commanded a created angel to guide
them in the way e. He declared indeed, that, if by a continuance
of their rebellions they compelled him to punish them, he would
then visit for this sin together with the rest; but, if they were
truly penitent, and observant of his will in future, he would
remember it against them no more.
What an amazing view does this give us of the condescension
of God, and the efficacy of fervent prayer ! The prayer of one
single person availed for the procuring of pardon for two mil-
lions of people, and for Aaron at their head, notwithstanding
the peculiar enormity of his sin r: yea, it prevailed at a time
when God was so incensed against them as to forbid any inter-
cession in their behalf, and to declare that he would " blot
out their name from under heaven." Surely the
of this single instance is sufficient to encourage all the world to
implore mercy for themselves, and to make continual intercession
also for others.]
He declared, however, that at his future tribunal
justice should be strictly administered to all-
[Rewards and punishments are often national in this world,
and consequently partial : sometimes the innocent are involved
in the punishment of the guilty; and sometimes the guilty escape
without any punishment at all. But at God's tribunal in the
last day no such inequalities will be found: there every one
will answer for his own personal transgressions, and stand or
fall according to his own personal conduct : " The wicked will
go into everlasting punishment ; but the righteous into life
eternal." Multitudes in that day will be found, who, in name
and profession, were the Lord's people: but, inasmuch as they
"had only a name to live, and were really dead," God will blot
them out of his book, and disclaim all relation to them or
regard for them. Solemn indeed, and most worthy to be
impressed upon our minds, is this declaration of God: it relates,
not to that people only, but to all that dwell upon the face of
the earth. Intercession may prevail in this world for
the a:vertmg of temporal judgments even from the impenitent:
-bW:, m reference to the eternal world, nothing_ will prevail but
d ver. 14.
t Deut. ix. 20.
e Compare ver. 34. with eh. xxxili. 2, 3.
Read that whole chapter. _ ..
107.]
MOSES INTERCEDES FOR ISRAEL. 513
personal repentance, and humble alliance in the Lord Jesus
Christ.]
From this subject we may LEARN,
1. "\Vhat an evil and bitter thing sin is-
[The Israelites might have excused themselves by saying,
as the Papists do respecting their images, that they did not
intenq to make a god of the golden calf, but only to use it as
the mearis of bringing the true God more forcibly to their
minds. But what would such sophistry have availed them ?
Would either God or Moses have altered their estimate of the
crime, because they chose to veil it under specious namesg? And
to what purpose is it for us to extenuate our crimes ? We have
soft imposing names whereby to conceal the evil of covetousness
and sensuality; but does not God declare both the one and the
other to be idolatryh? Does he not speak of men having "idols
in their heaTt
1
?" and is not this the essence of all idolatq, to
"love and serve the cTeatuTe mOTe than the Creator, who is
blessed foT eveTmoTe ? " We may attempt also to extenuate
ouT guilt, as Aaron did, from OUT acting undeT the influence of
others, and not designing to do exactly all that we did: but
this could not deceive Moses ; much less can it deceive God.
MoreoveT, both the people and AaTon might even think that
they weTe honoUTing J ehovah ; for they kept the feast pro-
fessedly unto him : and when they had eaten and drunk of
their sacri:fiees, they might think it well became them to
indulge in mirth. We too may keep oUT feasts, and fasts, and
Sabbaths, professedly to the Lord; and may conclude we have
ground for cheerlul secUTity: but God may, all the while, be
as wroth with us, as he was with them, and may have deter-
mined to blot out oUT unworthy names from the book of life.
0 that we would duly reflect on these things ! 0 that we would
consider that sin, however extenuated by us, is hateful to God;
that he sees it wherever it is transacted, and undeT whatever
veil it may be concealed; and that, :finally, the time is quickly
coming, when he will execute judgment upon all accoTding to
their works ! Then will sin appear in its Teal coloUTs ; not in
the tempOTal destruction of a single nation, but in the eveT-
lasting destruction of all, who have died in impenitence and
unbelief.]
2. How much we are indebted to the Lord Jesus
Christ-
[The inteTcession of Moses for the Jewish nation was
typical of the yet more effectual intercession of oUT great Ad-
vocate, the Lord Jesus Christ. We may in a measure picture
g It is expressly called idolatry,
h Eph. v. 5. Phil. iii. 19.
VOL. f. J., L
1 Cor. x. 7.
I Ezek. xiv. 3, 4, 7.
514
EXODUS, XXXIII. 5, 6. [108.
to ourselves the benevolent exercise of Moses, whilst the
thoughtless Israelites were revelling in security. In that then
let us view what has been taking place in heaven on our behalf.
We have been sinning against God, a sti:ff-neckedand rebellious
generation : and many times has the decree gone forth, " Cut
them down; why cumber they the ground?" But the Lord Jesus,
presenting that most efficacious of all pleas, his own atoning
blood, has said, " Spare them, 0 my Father ! spare them yet
another year." Yes; had it not been for his intercession, we
should not have been now in this place, but in that place of tor-
ment from whence there is no return. 0 that we might learn to
estimate our obligations to hi:rp.! 0 that we might go to him our-
selves, and entreat him to obtain for us converting grace, and
everlasting glory ! Were but our eyes duly turned to him, our
expectations could not be too large, or our confidence too strong.
But we must remember that nothing can supersede our
own repentance: not even the blood and intercession of Christ
,vill avail for those who die impenitent. The declaration of God
shall never be reversed, " Whosoever hath sinned against me,
him will I (if he die impenitent) blot out of my book." There
are two fatal errors which pervade the great mass of nominal
Christians : the one is, that they shall be saved by their re-
pentance, though they trust not in Christ; and the other is,
that they shall be saved by Christ, though they do not per-
sonally repent. But neither of these things can ever take place.
The impenitent may be spared for a time; but they shall perish
for ever : but the penitent, who believe in Christ, " shall never
come into condemnation, but shall have everlasting life."]
CVIII.
REPENTANCE OF THE ISRAELITES.
Exod. xxxiii. 5, 6. Therefore now put off thy ornaments fmm
thee, that I may know what to do unto thee. And the chil-
dren of Israel stripped themselves of their ornaments, by the
Mmtnt Horeb.
THAT which is principally required of Ministers,
is fidelity a, to dispense the word of God aright, with-
out courting the applause _of men, or fearing their
displeasure. Of hearers it is required, that they
receive t1Ie word of God with all readiness of mind,
and -obey it without reserve. Where such Ministers
and such people are, happy will they be in each
other, and happy also in their God. Of the descrip-
a 1 Cor. iv. 1, 2.
108.]
REl'-ENTANCE OF THE ISRAELITES.
515
tion we have mentioned -was Moses ; but not so the
people of Israel : they were stiff-necked and rebel-
lious throughout the whole course of his ministry
among them. On some few occasions, however, they
seemed to be of a better mind ; particularly on the
occasion now before us. Moses had declared to them
a message from God ; in which their true character
was drawn, and his judgments against them were
awfully denounced b : and the effect, for the present
at least, was such as was reasonably to be expected :
they trembled at the divine judgments, and humbled
themselves instantly in the mode prescribed. This
is declared in the text ; for the elucidating of which
we observe,
I. God is not able to exercise mercy towards an
impenitent transgressor-
God certainly is "rich in mercy," and delights in
the exercise of it; and would gladly manifest it to-
wards all the human racec. But impenitence pre-
sents an insurmountable obstacle in his way, so that
he cannot shew mercy towards any who abide in it.
He cannot,
1. Because it would be inconsistent with his own
perfections-
[He is a God of inflexible justice, unspotted holiness, and
inviolable truth. But what evidence would there be that any
one of these perfections belonged to him, if he, in direct oppo..,
sition to his own most positive declarations, put no difference
between the proud contemner of his authority, and the humble-
repenting suppliant ? - - -]
2. Because it would be ineffectual for the happiness
of the persons themselves-
[ Annihilation indeed would be a benefit, if that were
granted to them; because they would then be rescued from the
sufferings that await them: but to raise them to heaven would
be no source of happiness to them. Having still a carnal mind
which is enmity against God, they must hate him though in
heaven: either God, or they, must change, before they can
have fellowship with each other. As little comfort could they
find in the society or employment of the heavenly hosts. The
b See the former part cof ver. 5. c 1 Tim. ii. 4. Ezek. xxxiii. 11.
r. L
516
EXODUS, XXXIII. 5, 6. [108.
glorified saints and anO'els could not unite with those who had
no one sentiment or feeling in unison with their o ~ ~ n ~ r
would they who hate the exercises of prayer and praise m this
world find any satisfaction in such exercises in the world
above: I say therefore again, that to an impenitent sinner
heaven would be no .heaven : for while sin reigns within him,
he has a hell in his own bosom, and carries it with him where-
soever he goes.]
3. It would introduce disorder into the whole
umverse-
[What sensations must it occasion in lteaven ! for if God
can so change his very nature as to love an unholy creature,
who can tell but that he may go one step further, and hate an
holy one ? As for the effect of it on earth, no one from that
moment would either hate or fear sin: not hate it, because
they would see that God does not hate it ; and not fear it,
because they would see that he will not punish it. Even in
!tell the effect of it would be felt: for, if God takes an impeni-
tent man to his bosom, why may he not an impenitent spirit
also; and what hinders but that the fallen angels may yet
become as happy as those who never fell? Could such a
thought as this be cherished in that place of torment, hell
would from that moment cease to be the place it is.]
Here then is ample :reason why God, notwith-
standing his delight in mercy, cannot find how to
exercise it towards impenitent sinners. But,
1!. Where humiliation is manifested, mercy may be
expected-
This appears, .
1. From the very mode in which repentance is
here enjoined-
[When we speak of God as embarrassed in his mind, or
perplexed in his counsels, we must not be understood to inti-
mate that such things actually exist : for " known unto God
are all his works from the beginning of the world:" nor can.
any occasion possibly arise, wherein he can be at a loss how to
act. But he is pleased to speak in this kind of language
respecting himself, in order to accommodate himself to our
feeble apprehensions : " Put off thy ornaments, tltat I may
know what to do unto thee." Thus in various other places he
speaks as perplexed in his mind about the line of conduct he
shall pursuee, and as wishing to shew mercy, but not knowing
d They would be ready to "thrust him out" of their society.
Luke xiii. 28. e H 4
OS, VI.
108.]
REPENTANCE OF THE ISRAELITES.
517
how to do it consistently with his own honourf. Let us not
then be misunderstood, as though, in accommodating ourselves
to the language of our text, we deviated at all from that
reverence which is due to the Supreme Being.
It is here intimated then, that, whilst impenitence continues,
he knows not how to exercise mercy to the sim1er : but it is
also intimated, that, when once persons are humbled for their
wickedness, he is at no loss at all how to act towards them:
he can then give full scope to the merciful disposition of his
own heart, and can pour out all his benefits upon them without
any dishonour to his own name. Yes; that point attained,
the law is honoured by the sinn.er himself; the atoning blood
of Christ may be applied f r ~ l y to cleanse him from his guilt ;
the mercy vouchsafed to him will not be abused ; the heavenly
hosts will be made to shout for joy; and God himself will be
glorified to all eternity. There is no obstacle whatever to the
freest and fullest exercise of love towards such a Being ; and
therefore God knows both what to do, and how to do it to
the best effect. J
2. From the experience of penitents in all ages-
[Look at those in our text : God had threatened that he
would go with them no more, but commit them to the guidance
of a created angel. This had produced upon them a very deep
impression: the fear of being deserted by him had wrought
more powerfully upon them than the slaughter of thr.ee thou-
sand of their number on the day before g. They humbled them-
selves in the way that God had commanded ; and, behold ! the
mercy, so ardently desired by them, and by Moses, was granted:
"My presence shall go with thee, and I will give thee resth."
Look at all other penitents from the foundation of the
world: was ever so much as one spurned from the footstool of
divine grace? Was ever one sent empty away? Even where
the repentance was far from genuine, considerable respect was
paid to it, and the blessing sought for was bestowed i, How
much more where the repentance itself has been deep, and the
contrition manifest! Not even the greatest accumulation of guilt
that ever was known, was suffered to outweigh the tears of
penitence, or to shut up the tender mercies of our God from a
contrite soul k. The Saviour was sent into the world for the
very purpose of saving them that are lost; and he assures " all
who are weary and heavy laden with a sense of their sins, that,
on coming to him, they shall find rest unto their souls."]
APPLICATION-.-
r Jer. iii. 19. g ver. 1-4. h ver. 14. i 1 Kings xxi. 27-29.
k 2 Kings xxi. 16. with 2 Chron. xxxiii. 1-13.
518-. EXODUS, XXXIII. 5, 6. [108.
. 1. Consider what obstructions you have laid in the
way of your own happiness-
[Had you not sinned, or, after your .sins,. impe-
nitent, you would have been happy long smce m the enJoyment
of your God. He has been long " waiting to be gracious"
unto you, but you would not suffer him to be so. He has been
longing " to gather you, even as a hen gathereth her chickens
under her wings, but you would not." Say then, what alter-
native is left to God? He has called, but you have refused:
he still calls, and you still continue to reject his counsels.
Truly, "he knows not what to do:" if he spare you, you only
add sin to sin; and if he cut you off, you perish without the
smallest hope of mercy. Who can tell but that he is deli-
berating at this moment, and just about to form his ultimate
decision? Who can tell but that this very night he may
determine, as he did respecting his people of old; " Go to, I
will tell you what I will do to my vineyard: I will take away
the hedge thereof, and it shall be eaten up ; I will tread down
the wall thereof, and it shall be trodden down
1
:" or, as he
elsewhere says, " I swear in my wrath that they shall never
enter into my rest?" Know, beloved, that if this calamity fall
upon you, the fault is utterly your own: nothing but "iniquity
can separate between you and your God ; nothing but sin
unrepented of can hide his face from you m."]
2. Endeavour instantly to remove them-
[Methinks I see your impenitence, like a dam, barring out
from you those streams of mercy, which would refresh and fer-
tilize your souls. 0 remove it without delay! But take care
that your repentance is genuine and unreserved. External and
temporary repentance will avail only for the removal of tem-
poral judgments. That which is required in order to the final
remission of your sins, must be deep, spiritual, and abiding : it
must shew itself in the whole of your conduct and conversation.
You will put away those pleasures, those vanities, those com-
panions, that have been to you an occasion of falling ; and you
will "walk mournfully before the Lord of Hosts" to the latest
hour of your lives : " you will lothe yourselves for all your ini-
quities and abominations," as well after that God is pacified
towards you, as beforen. Let this then be begun immediately,
even as " the Israelites put off their ornaments on the very
mount of Horeb." Let there be no delays; no waiting for a
more convenient season. And let not the loss of heaven be
the only object of your fear : fear also the loss of the divine
presence. This, as you have seen, was peculiarly dreaded by the
1 I .
sa1. v. 5. Isai.lix. 2.
.
n Ezek. 1'-XX.vi. 31. with xvi. 63,
109.]
PAST MERCIES PLEADED BEFORE GOb,
519
lsraelites : let it also be peculiarly dreaded by you : and never
cease to humble yourselves before God, till you have attained
a'sweet assurance of his guidance through tllis wilderness, and
of hls blessing in Canaan at the termination of your way.]
CIX.
PAST MERCIES PLEADED BEFORE GOD,
Exod. xxxiii. 12, 13. Thou hast said, I know thee by narne,
and tlwu hast also found grace in rny sight. Now therefore,
I pray thee, if I havefoundgrace in thy sight, shew rne now
thy way that I rnay know thee, that I rnay find grace in
thy sight.
NOTHING is more profitable than to be brought,
as it were, into the secret chamber of the saint, and
to be a witness of his intercourse with God. His
humble confidence, his holy boldness, his fervent
supplications, his almost irresistible pleadings, give
us a juster view of man's present salvation, than any
declarations, however strong, could convey. The
blessedness of true religion is there embodied, and
is therefore seen in all its fair proportions and mag-
nificent dimensions.
The prayer which we have just heard, was uttered
on occasion of the transgression of Israel in the matter
of the golden calf. God had threatened to destroy
the whole nation: but, at the int.ercession of Moses,
he so far forgave them, as to suspend his judgments,
and to promise, that though HE would conduct them
no longer by his immediate presence, he would send
an angel with them, who should lead them to the
promised land. This, however, Moses could not
endure: if God should not go with them, he judged
it undesirable to be guided thither at all: and there-
fore he renewed his pleadings with God in their be-
half, hoping to prevail to the full extent of his wishes.
God had offered to destroy that whole nation, and to
raise up another from the loins of Moses: and this
token of God's good-will towards him he laid hold
of as a ground of hope, and urged it as a plea with
God to grant him his full desire : " Thou hast said;
I know thee by name, and thou hast found grace in

. EXODUS, XXXIII. 1 ~ 13. LI09 .
my sight. Now therefore, I pray thee, if I have found
grace in thy sight, shew me now thy way that I may
know thee, that I may find grace in thy sight."
Let us notice here,
I. The fact pleaded-
. God had given him the assurances here spoken of-
[W e are not told exactly either when, or how, God had
declared to him these glad tidings. It is probable, however,
that it was by an audible voice during their late extraordinary
intercourse, wherein, we are told, " The Lord spake unto Moses
face to face, as a man speaketh unto his friend a." The im-
port of the declaration, however, is clear. It could not mean
that God merely knew the name of Moses ; for he knew the
name of every human being as well as his : it means, that from
all eternity he had ordained Moses to his high station, and
had appointed him to be a vessel of honour, in whom he would
be glorified. I say not, but that the conduct of Moses, as con-
trasted with that of Aaron and the people of Israel, might
bring down upon him more special tokens of God's favour;
for I can have no doubt but that God, who rewardeth every
man according to his works, did confer ~ p o n hinl. :rnan;y bless ...
ings as the reward of.his piety, according to that established
rule of his, " Them that honour me, I will honour :" but the
primary source of all his blessedness was God's electing love
and sovereign grace ; though the manifestations of that love,
by an immediate assurance from heaven, might be given him
as a recompence for his fidelity.]
And are not similar assurances vouchsafed to God's
faithful people at this day?
[If we examine the Holy Scriptures, we shall find, that
neither electing love, nor the manifestation of it to the soul,
are confined to Moses. To Jeremiah this declaration was
vouchsafed: "Before I formed thee in the belly, I knew thee;
fl,nd before thou earnest forth out of the womb, I sanctified thee,
~ d I ordained thee a prophet unto the nation b," Here the
very same expression," I knew thee," is explained as equivalent
to a fore-ordination of him to the prophetic office. And the
same sovereign grace is exercised towards men in reference also
to their everlasting concerns ; as it is said, " Whom God did
foreknow, he also did predestinate to be conformed to the
image of his Son c." Nor must we understand this foreknow.
ledge as forming the ground of God's future mercies to the
persons foreknown, b\lt rather as constituting the source from
ver. 11. b Jer. i. 5,
c R ... 29
om. vnt,
109.]
PAST MERCIES PLEADED BEFOH.E GOD. 5Ql
whence those blessings flow: as the Apostle says, "God has
~ h o s n us in Christ before the foundation of the world, that
we should be holy (not because he foresaw that we should be
holy, but in order that we might be holy) and without blame
before him in loved." And it is on this electing love of his,
and not on any merits or strength of ours, that our security,
in reality, depends: for it is said, " The foundation of God
standeth sure, having this seal, The Lord knoweth them that
are his e."
But does God manifest this his electing love to any now, as
he did to Moses ? Yes : not indeed by an audible voice, but
by other means sufficiently intelligible both to themselves and
others, What else is meant by the Witness of the Spirit? for,
now, as well as in former days, " The Spirit itself beareth
witness with our spirit, that we are the children of Godf,"
Nor is it in that way only that he makes known our relation
to him, but by a work of grace upon our souls: for it was
from the " work of faith, and labour of love, and patience of
hope in the Lord Jesus Christ," which St. Paul saw in his
Thessalonian converts, that he "knew their election of Godg."
The fact, then, which Moses pleaded with God is no other
than what all his saints are at liberty to plead: for as it is
true, that "he knows them by name, and that they have found
grace in his sight," so is it true, also, that he has, more or less
evidently, declared it to them all; not indeed to any by an
audible voice ; but to some by the secret influences of his
Spirit, and to all by the visible operations of his grace.]
The next point for our consideration is,
11. The petition urged-
It is thought by many, that an assurance of our
acceptance with God would render us careless and
supine : but-
The very reverse was its effect on Moses-
[The mercies vouchsafed to him, only stimulated him to a
more earnest desire after further blessings. lie does not say,
" If I have found grace in thy sight, I am content: but, if l
have found grace in thy sight, shew me thy way, that I may
know thee, and that I may find further grace in thy sight."]
And such will be its effect on all God's chosen
people-
[Blessings will be regarded by them, not as gifts whert:Jin
to rest, but as pledges and earnests of future blessings. It
was a wise and truly spiritual argument which was offered by
d Eph. i. 4. e 2 Tiro. ii. 19.
r R ... 16
. om. VUJ. g 1 Thoss. i. 3, 4,
EXODUS, XXXIII. IQ, 13. [109.
Manoah's wife for the pacifying of her husband's mind: ."If
the Lord were pleased to kill ~ s he would not haye receiVed
a burnt-offering or a meat-offermg at our hands, neither would
he have shewed us all these things, nor would, as at this time,
have told us such things as theseh.'' Past mercies are rather
urged by them in prayer as pleas for further blessings. It was
thus that David regarded them: " Thou hast delivered my
soul from death: wilt not thou deliver my feet from falling, that
I may walk before God in the light of the livingi ?" And in
this way will God's special favour operate on every ingenuous
mind. Instead of being satisfied with a taste of his love, we
shall hunger and thirst after the full banquet ; and never cease
from aspiring after a further growth in grace, till we have at-
tained the full measure of the stature of Christ, and our graces
are perfected in glory.
Nor shall we be anxious about our own advancement only:
we shall feel for God's honour also; and for the welfare of
those around us. This appears, in a striking point of view, in
the conduct of 11oses on this occasion: for, not content with
finding grace himself, he adds, " And consider that this nation
is thy people;" in which words he combines a tender regard
for God's honour with an anxiety for his people's welfare. His
further pleading also deserves attention: " Wherein shall it be
known here, that I and thy people have found grace in thy
sight? Is it not in that thou goest with us k ?" Now this shews
us the true effect which a sense of God's love will produce : it
will make us not only anxious to obtain richer communications
of grace and peace to our own souls, but more earnest also to
promote to the utmost of our power the good of all around us.]
The answer given to this petition leads us to notice,
lii. The plea admitted-
God, in his mercy, vouchsafed to Moses an answer
of peace-
(The plea peculiarly honoured God, in that, whilst it
ac_knowledged his sovereign grace in the blessings already
bestowed, it regarded him as a God of unbounded goodness,
able and willing to fulfil all his petitions. And God's answer
to it shewed how greatly it was approved by him: " The Lord
said unto Moses, I will do this thing also that thou hast
spoken, for thou hast found grace in my sight, and I know
thee by name
1
." Here, I say, God not only grants the peti-
tion, but specifically founds the grant upon the very plea that
had been mged.]
h J d ... 2
.u g. Xlll. 3.
k ver. 16. with eh. xxxiv. 9.
i Ps. lvi. 13.
1
ver. li.
109.]
PAST MERCIES PLEADED 'BEFORE GOD.
523
And when did he ever refuse to hear a petition so
enforced?
[God loves to be addressed with confidence, provided the
confidence be grounded on his power and grace. He bids us
to come to him " with a full assurance of faith;" to "ask what
we will:" and he gives us reason to hope, that, if we come in
faith, he will " do for us not only what we ask, but exceeding
abundantly above all that we can ask or think." It might be
feared, that the importunity of Moses would offend him. But
it did not: nor was he angry with Jacob, who "wrestled with
him in prayer all night," and boldly said, " I will not let thee
go until thou bless me." On the contrary, he commands us
to wait on him with unwearied importunity, and to " continue
instant in prayer," till he bestow upon us all that our hearts
can wish. " The Wider we open our mouths in prayer, the
more he will fill them."]
To IMPROVE this subject, I would say,
1. Bear in mind the tokens of God's love-
[Look at what he " has said to you". in his word: take
his " exceeding great and precious promises," and tell me
whether you can ever want a plea to urge at the throne of
grace. You admire his condescension and grace to Moses: but
it is no other than what he will manifest to you, if, like Moses,
you consecrate yourselves to his service. You cannot, indeed,
expect to .converse with God face to face, as a man converseth
with his friend: but by faith you may approach him no less
certainly, and no less nearly; and may be sure of obtaining from
him an answer of peace. Only take with you his words of
promise, and spread them before him; and every jot and tittle
of them shall be fulfilled to your souls.]
2. Let the effect of his distinguishing grace be tq
make you more earnest in your desires after him-
[When David said, "0 God, thou art my God," he added,
" early will I seek thee." In truth, this is our great encou-
ragement to seek him: for, if he "loved us with an everlasting
love," what may we not expect his loving-kindness to do for us?
If once you could bring yourselves to say, ' I am one of God's
elect, and therefore am at liberty to relax my efforts in his ~
vice;' you would need no further evidence, that you are "yet
in the gall of bitterness," and have no part or lot in his salvation.
If you have a good hope that you are his children indeed, then
will you " walk worthy of your high calling," and" purify your-
selves even as he is pure.")
3. Improve your interest in God for the good of
others-
5Q4 EXODUS, XXXIII. 14. [110.
. [In this Moses greatly excelled: he was willing and desirous
even to " be blotted out of God's book " himself, if that, by
means of it, he might obtain mercy for his offending nation.
See to it, Brethren, that your religion operate thus on you.
Behold the state of those around you; how many thousands
there are dying in their sins! And will you not interest your-
selves in their behalf, and labour to obtain for them the mercy
that has been vouchsafed to you? Will you suffer your very
friends and relatives to perish, wit)lout any serious effort in
their behalf? Oh! pity them, and pray for them; and" give
unto God no rest," till you have obtained some evidence that
you have not laboured altogether in vain. J
ex.
GOD'S PRESENCE WITH HIS
Exod. xxxiii. 14. .And he sa-id, My JWesence shall go thee,
and I will give thee rest.
IT is not in the power of words to express, or of any
finite imagination to conceive, the extent and riches
of divine grac.e. The instances in which it was mani-
fested to the Israelites of old, inasmuch as they were
obvious to the eye of sense, are more calculated to
excite our admiration ; but the church at this time,
and every believer in it, experiences equal tokens of
God's kindness, if we can but view them with the eye
of faith. It was under circumstances, wherein the
Israelites had justly incurred God's heavy displeasure,
that the promisein the text was made to them: and
to us, if we do but use the proper means of attaining
an interest in it, is the same promise given, notwith-
standing our heinous backslidings, and innumerable
provocations.
That we may be stirred up to improve it, we shall
point out, . .
I. The blessings here promised-
Though the promise was given immediately to
Moses, yet it was not literally fulfilled either to him
or to the people of that generation ; since both he,
and they, died in the wilderness. This circumstance
alone would lead us to look for some mystical accom-
plishment, which it should receive ; and while the
110.]
GOD's PRESENCE WITH HIS CHURCH.
Scripture warrants, it will also fully satisfy, our in-
quiries on this head. The promise has relation to us,
as well as to the Israelites; and teaches us to expect,
1. God's presence in our way-
[ God had refused to proceed any further with the Israelites,
on account of their worshipping the golden calf. In answe
however to the supplications of Moses, he had condescended to
say, that he would "send an angel" in his stead. But when
Moses would not be satisfied with that, and continued to plead
for a complete restoration of his favour to Israel, God, over-
come, as it were, by his importunity, promised to go before
them still in the pillar and the cloud a. More than this they
did not need; and less than this could never satisfy one, who
had ever experienced the divine guidance and protection. And
has not our blessed Lord made the same promise to us? Has
he not said, " Lo, I am with you alway, even to the end of the
world b?" Has not his prophet assigned this as a reason why
we should dissipate our fears, and look forward to the eternal
world with confidence and joyc? On this promise then let us
rely; and let us know, that if we have God for our guide, our
protector, and provider, we have all that can be necessary for
us in this dreary wilderness.]
2. His glory .as our end-
[Canaan was a place of rest to the Israelites after the many
difficulties that they sustained in their way to it: and heaven will
be indeed a glorious rest to us after our weary pilgrimage in
this world. Now as the prospect of the land flowing with milk
. and honey, sweetened all the fatigues and dangers of their
journey in the wilderness, so the hope of " that rest which re-
maineth for God's children," encourages us to persevere in our
labours to attain it: and this rest is promised us, in spite of
all the exertions of men or devils to deprive us of it. Our con-
flicts may be many, and our trials great; but our rest is sure;
for God hath said, "I will never leave thee, nor forsake thee d ".]
These blessings being so necessary, we should
anxiously inquire into,
II. The means of attaining them-
Moses is here to be considered in a double view, as
a type of Christ, and as an example to us: and, in these
two capacities, he teaches us to look for these blessings,
1. Through the intercession of Christ-
11 Exod. xxxii. 34. with the text. b Matt. xxviii. 20.
c (sai. xli. 10. d Cumpare Josh. i. 5. with Heb. xiii. 5, 6.
EXODUS, XXXIII. J4.. [110.
[Christ, like Moses, has immediate Divir:e
Being who is wholly inaccessible to use; 1t IS owmg to lns
entrance within the tabeTnacle to " appear m the presence of
God for us," that the wrath of the Almighty has not burst forth
upon us on numberless occasions, and consumed us utterly f. It
is not only at our first return to God that we must seek the
mediation of Jesus Christ; we must apply to him continually
as our advocate with the Father, expecting nothing but through
his prevailing intercession. This is the way pointed out for us
by the beloved disciple, especially in seasons, when fresh-
contracted guilt has excited just apprehensions of the divine
displeasure; " If any man sin, we have an advocate with the
Father, Jesus Christ the righteousg." Whether therefore we
desire grace or glory, let us seek it through Christ, as the pur-
chase of his blood, and the consequence of his intercession.]
2. Through our own importunate supplications-
[While the Israelites put off their ornaments in token of
their unfeigned humiliation, Moses, as their representative,
importuned God for mercy, and urged his requests with the
most forcible and appropriate pleas
11
In this m mm er should
we also cry 1mto our God for pardon and acceptance, not
enduring the thought of being left by him, lest we come short
of that rest to which he has undertaken to lead usi. Nor
should we cease to plead, till we have an assured hope that he
is reconciled towards us, and a renewed prospect of his con-
tinued presence with us to the end of life. It is in this way
that his people have prevailed with him in every agek; and he
has pledged himself to us, that, when our rmcircumcised hearts
are humbled, he will remember his holy covenant, and return in
mercy to usl.J
INFER,
1. How greatly are we indebted to Jesus Christ!
[Where shall we find one who has not made to himself
some idol, and "provoked the Lord to jealousy?" And how
justly might God have sworn in his wrath that we should not
enter into his rest! But our adorable Saviour has sprinkled the
mercy-seat with his precious blood, and offered up the incense
of his own prevailing intercession on our behalf. Surely he is
well called " Our peace m," since he alone procures it, maintains
it, perfects it. Let us bear in mind then our obligations to him,
and ascribe to him the glory due rmto his name.]
2. How earnest ought we to be in intercession for
each other!
e 1 'Pim. vi. 16.
h ver. 12, 13.
I Lev. xxvi. 40-42.
f Heb. ix. 24.
i Heb. iv. 1.
m Eph. ii. 14.
g 1 John ii. 1.
k Dan . .ix. 7, 8, 17, 18, 19.
111.]
GOD's GOODNESS HIS GLORY.
527
[In the history before us. we behold one man interceding
for a whole nation, and that too under circumstances where
there could he scarcely any hope to prevail : yet he not only
obtains a revocation of the sentence which God had passed, but
a renewal and continuance of his wonted favours towards
them. Shall we then neglect the duty of intercession, or in-
tercede for each other merely in a formal way, as though we
expected no answer to our petitions? Let us not so greatly
dishonour God, and so wickedly slight our own privilegesn.
We are expressly commanded to pray one for another, yea,
aud to make intercessions for all men: let us not doubt
therefore but that, by pleading earnestly with God, we may
.obtain blessings for our friends, for our country, and for all
whose cause we plead. " The effectual fervent prayer of a
righteous man availeth much."]
3. How happy are they who are enabled to live
upon the promises !
[Were we to consider the length and difficulty of our way,
the enemies we have to encounter, and our utter insufficiency
for any thing that is good, we should utterly despair of ever
reaching the heavenly Canaan. But God promises to us his
presence in the way, and his rest at the end of our journey;
and "he who has promised is able also to perform." Let our
trust then be in him, " with whom is no variableness, neither
shadow of turning." Let us "cast our care on him who careth
for us." Let our discouragements, yea, ourvery iniquities,
bring us nearer to him, and cause us to rely more simply on his
word. Thus shall we experience his faithfulness and truth, and
be monuments of his unbounded mercy to all eternity.]
n 1 Sam. xii. 23.
0
Jam. v. 16.
CXI.
GOD's GOODNESS HIS GLORY.
Exod. :xxxiii. 18, 19. And he said, I beseech tltee, sltew me
thy glory. And he said, I will make all my pass
before thee.
NO man can have ever contemplated the interces-
sion of Abraham in behalf of Sodom and Gomorrha,
without being astonished at the condescension of God,
who would permit a worm of the earth so to encroach
upon his goodness, and so to make every fresh con-
cession a foundation for yet further petitions. Some-
what of the same kind we behold in Moses when
528 EXODUS, XXXIII. 18, 19. [111.
interceding for lsrael; when God had threatened to
destroy them for worshipping. the golden calf. J:Ie
had, by his importunity, on Go.d promise
that he would suspend the executiOn of h1s JUdgments
on them; and though he could no longer vouch-
safe to conduct them himself, he would send an ant;el,
who should lead them in safety to the promised land.
Having succeeded so far, he prosecuted his work of
intercession, till he had prevailed on God yet further
to bear with them, and to continue to them his pre-
sence and guidance as he had hitherto done. And
now, having found Jehovah so infinitely condescend-
ing to him when importuned for others, he determined
to urge a petition for himself; a petition, which,
under any other circumstances, he could never have
dared to ask: and it was no less than this, " I be
seech thee, shew me thy glory."
His success in this petition will form the first part
of our present subject: and some reflections arising
out of that success will close it. Let us notice,
I. His success in this petition-
The petition itself must be first explained-
Respecting its import, commentators have differed: some
having imagined that it proceeded from weakness and infirmity,
as if he had needed further evidence of God's presence and
favour. But a due attention to God's reply will remove all
doubt respecting the precise meaning of his servant's request.
Moses had enjoyed many visible tokens of God's presence: in
the burning bush ; in the bright cloud which conducted Israel
out of Egypt ; on the burning mount, where he had been
admitted into the immediate presence of the Deity ; and at
the door of the tabernacle of the congregation, whither God
had descended on purpose to honour him in the sight of all
Israel, and" spoken with him face to face, as a man speaketh
to his friend a;" Jehovah had appeared to him. How then, after
so many manifestations of the divine presence, could he say,
" Shew me thy glory?" I answer, In all those manifestations
he had seen only a symbot of the Deity: now therefore he
desired a sight of the Deity himself. He knew that the Deity
was visibly seen in heaven : and he did not know but that he
might also be visibly seen on earth : and therefore he made
this the subject of his request .

a ver. 9--11.
111.]
GOD'S GOODNESS HIS GLORY,
God's gracious reply to him shews clearly that this was the
thing desired: for he said to Moses, " Thou canst not see my
face: for there shall no man see me, and live b," Human
nature, in its present shape, is incapable of sustaining so bright
a vision; as the unprotected eye is. of gazing upon the meridian
sun. And therefore, whilst God approved of the petition as
proceeding from an ardent desire after a more perfect know-
ledge of him, he told him that in its full extent it could not
be granted; not because of any want of condescension in the
Deity to grant it, but for want of a capacity in Moses himself
to sustain it.]
The answer of God to it will be now clear--
[" I will make all my goodness pass before thee;" so that,
though the full effulgence of my glory .will be veiled, all that
can be endured by thee, and that will profitably correspond
with thy petition, shall be granted. In respect of the efful-
gence of my glory, I will favour thee with such a view of my
back parts (for my face thou canst not see) as shall give thee as
full a conception of my glory as thou art capable of in thy
present state ; and, by an audible voice, will make known to
thee my perfections, which thou art more concerned to know,
and by an acquaintance with which thy soul will b6 far more
enriched, than it could be by any manifestation of my God-
head, however clear or bright ! Accordingly, God put him
into a clift of a rock, and covered him there with his hand
whilst he was passing by; and then withdrew his hand, that
he might have such a distant and mitigated view of his back
parts, as might be seen without the utter destruction of the
beholder c.
This vision God accompanied with a distinct and audible
annunciation of his own attributes, as a God of infinite
majesty, of almighty power, of unbounded mercy, and of
immaculate and inexorable justice ; all of which perfections
were illustrative of his goodness a. Here it is of importance
to observe, that God's justice, no less than his mercy, is an
essential part of his goodness. As in human governments the
exercise of justice, however painful to those who by their
violations of the law have incurred a sentence of condemna-
tion, is beneficial to the whole community; so is it in the
divine government, which, if it allowed impunity to trans-
gressors, would be disparaged and dishonoured.
The particular perfection of sovereignty is supposed by many
to be in direct opposition to the attribute of goodness, and is
therefore denied by them as having any existence, or at least
any exercise, in the divine government. But, the very moment
that God says to Moses, "I will make all my goodness pass
b ver. 20.
vor I.
c ver. 20-23.
MM
d Exod. xxx1v. 5--7.
EXODUS, XXXIII. 18, 19.
[Ill.
before thee," he adds, "and I will proclaim the name of the
Lord before thee, and I will be gracious to whom I wilt be
gracious, and will me:cy to .whom; I shew mercy."
This perfection, therefore, m conJunctiOn With all the rest,
must be considered as constituting an essential part of the
divine character, and as properly illustrating his "goodness."
And here let me remark, that it is not in any single per-
fection that God's glory consists, but in the united and
harmonious exercise of all. "God is light," we are told e.
Now light consists of many rays, some of a more
brilliant, and others of a more sombre aspect : and we can no
more detach from it those which are of a darker hue, than
.those which are more bright and vivid. It is in the union and
just admixture of all, that light consists. And so it is with
respect to the divine glory; to which all God's perfections-
the more forbidding or terrific attributes of sovereignty and
justice, no less than the more endearing perfections of love and
mercy-are necessary. And this view of the divine glory fully
answered the wishes of Moses, which a more literal compliance
with his petition, even if it could have been endured, would
not so well have satisfied. J
A more distinct explanation of the particulars con-
tained in this answer to Moses will more properly
arise, whilst we make,
11. Some reflections arising out of his success-
Behold here,
1. The excellence of the Gospel-"
[In the Gospel, all that was vouchsafed to Moses is im-
parted to us with tenfold advantage : because, whilst a fuller
insight into the revelation itself is granted to us than was
ever vouchsafed to him, we can contemplate it at our leisure,
and without any such emotions as would tend to embarrass
our minds. Behold then, I say, that Almighty God, "who
dwelleth in the light which no man can approach unto, whom
no man hath seen or can seef," is become visible to us in the
person of his Son : as it is said, " No man hath seen God at
any time: the only-begotten Son, who is in the bosom of the
Father, he hath declared himg." The Lord Jesus Christ,
"having in himself all the fulness of the Godhead h," is, on
this very account, called " the image of the invisible God i ;"
because J ehovah, who in his own essence is invisible to mortal
eyes, is become visible to \IS in the person of his Son, who is
"the brightness of his Father's glory, and the express image
e 1 John i. 5.
h Col. li. 9.
r 1 Tim. vi. 16.
1
Col. i. 15.
g John i. 18.
Ill.]
GOD'S GOODNESS-HIS GLORY.
Ml
of his person k;" insomuch, that "whoso hath seen him, hath
seen the Father
1
.'' In truth, this was the mystery, which
Moses probably did not understand at the time; the mystery,
I mean, of his being put into the clift of the rock. For,
H that rock was Christ m:" and it is in Christ only that God's
perfections can :find scope for exercise towards sinful man, and
be all displayed in united splendour. But in Christ, "mercy
and truth meet together, and righteousness and peace kiss
each othern," Come then, Beloved, come to the Gospel, even
to "the glorious Gospel of the blessed God t" come there, and
" behold in it, as in a glass, the glory of the Lord, that you
may be changed by it, even as Moses was, into the same
image, from glory to glory, even as by the Spirit of the Lord o!"
You are privileged beyond all the prophets, not excepting even
the Baptist himself: for St. Paul says, that " what no eye had
seen, nor ear heard, neither had it entered into the heart of
man to conceive, (no, not even the eye, or ear, or heart of Moses
himself,) God had revealed unto the Christian Church by his
Spiri1P.'' And by that same Spirit, working in and by the
word, will God reveal it unto you also, even all " the glory of
God in the face of Jesus Christq.'']
2. The power of faith-
[Faith is justly called "the substance of things hoped
for, and the evidence of things not seenr." It penetrates into
the highest heavens, and "beholds Him that is invisible
8
."
It "sees God, and Jesus standing at the right hand of God t,"
able to succour, and ready to reward, his faithful people.
Yes ; " though now we see not our adorable Saviour with our
bodily eyes, yet, believing in him, we rejoice with joy unspeak-
able, and full of gloryu." We need n<?t envy Moses: for,
great as his privilege was, it was not to be compared with ours.
His eyes were gratified with a glorious sight, no doubt ; and
his mind was instructed with audible sounds: but he saw not
the truths realized; nor did he fully comprehend the things
revealed to him x. But we have seen our God incarnate; and
have " beheld his glory, the glory as of the Only-begotten of
the FatherY." We have seen in his atonement all the perfec-
tions of God harmonizing and glorified : and we understand
clearly, how God can be "just, and yet the justifier of sinful
menz." We know him to be" a just God, and yet a Savioura:"
and live in the sweet assurance, that he is not only merciful,
k Heb. i. 3.
n Ps.lxxxv. 10.
q 2 Cor. iv. 6.
t Acts vii. 55.
Y John i.-14.
I John xiv. 9.
o 2 Cor. iii. 18.
r Heb. xi. 1.
u 1 Pet. i. 8.
z Rom. iii. 26.
~
m 1 Cor; x. 4.
P 1 Cor. ii. 9, 1 0.
s He b. xi. 27.
x 1 Pet.i. 10-12.
a Isai. xlv. 21.
5 ~
EXODUS, XXXIII. 18, 19. [111.
but " faithful also, and just to forgive us our sins, and to
-cleanse us from all unrighteousnessb," The world at large,
indeed, and multitudes even of the Christian world, have no
experimental sense of these things : and the reason of their
blindness is, they have not faith (for "all men have not faith c "):
but to believers, " Christ manifests himself as he does not unto
the world d;" and so enables them to "behold his glory, that
they are changed by it into the same image, from glory to
glory, even as by the Spirit of the Lord e." Blush, then, ye
who " see in Christ no beauty nor comeliness for which he is
to be desiredf:" know, that it is the result of "unbelief, by
which the devil has blinded youg:" and that, "if ye will be-
lieve, ye shall see the glory of Godh;" ye shall see it, not only
in the exercise of his power, but also in the display of" all his
goodness."]
3. The efficacy of prayer-
[W onderfully is this illustrated in the passage before us.
But shall we suppose that God is less condescending now
than in the days of Moses, or,that he will not answer prayer
at this time as well as then ? Know ye, that God is the same
gracious God as ever : " with him is no variableness, neither
shadow of turningi:" "The prayer of the upright is still his
delightk," as much as at any period of the world: and that
"those who come to him in his Son's name, he will in no wise
cast out." On the contrary, he tells us, that "we may ask
what we will; and it shall be done unto mil." There is no
limit to his answers to believing prayer, except such as his
own glory, or our capacity, have imposed. "It is not in him
that we are straitened, but in our own bowels m." How, then,
should we urge the petition of Moses, and say, "0 Lord, I
beseech thee, shew me thy glory 1" Let us have but " one
thing to desire of the Lord ; " and let that be, that we may
behold his gloryn: let us go into his presence: and say, with
David, " 0 God, thou art my God; early will I seek thee :
my soul thirsteth for thee ; my flesh longeth for thee in a dry
and thirsty land, where no water is; to see thy power and thy
glory
0
:" and God will draw aside the veil that intercepts our
views of him; yea, " he will come down from the habitation of
his holiness and his gloryP," and present himself before us,
saying, " Here I am q." He would even fulfil to us his pro-
mise, " hearing us before we ask, and answering whilst yet we
b 1 John i. 9.
e 2 Cor. iii. 18.
h John xi. 40.
1
John xv. 7.
0
Ps. lxiii. 1, 2.
c 2 Thess. iii. 2.
r I . I"' 2
sru. m.
i Jam. i. 17.
m 2 Cor. vi. 12.
P Isai. lxiii. 15.
d John xiv. 22.
g 2 Cor. iv. 4.
k Prov. xv. 8.
n Ps. xxvii. 4.
q Isai. lviii. 9.
112.]
THE PERFECTIONS OF GOD.
are speaking to him r ." 0 that we would plead with hini. as he.
has commanded us to do
8
, and "give him no restt," till he
answer us in the desire of our hearts ! And let us not
that he will be offended at the largeness of our petitions : for
he is as willing, as he is " able, to do exceeding abundantly
for us above all that we can ask or thinku." Let us "open
our mouths ever so wide, he will most surely fill them x. "]
4. The blessedness of heaven-
[When Peter beheld his Lord transfigured upon Mount
Tabor, he said, "It is good to be here." And if such a view of
glory, with his bodily eyes, was so' delightful, what
must it be for our disembodied spirits to be introduced into
his immediate presence, and to " see him as he is Y ! " What
views shall we then have of the perfections of the Godhead all
uniting and glorified in the work which he accomplished on
the cross! Truly that heavenly city, where he abides, "has
no need of the sun or moon to lighten it; for he will be the
light thereofz," and with his glory shall every soul be filled.
If we account Moses happy when favoured with his transient
visions of God, what shall we be, when around his throne we
behold him in all his glory, and look forward to a never-end-
ing duration of our bliss! 0 that we could contemplate more
the blessedness of that state; and live more in an habitual pre-
paration for it! Lift up your hearts, Brethren ; for the blessed
period is nigh at hand. Be "looking for it, and hasting to
it and let " nothing short of that have any glory in your
eyes, by reason of the glory that excelleth." Take now already
the golden harps into your hands ; and begin " the blissful
song." Emulate to the utmost of your power those who are
gone before you: and soon you shall join the countless choir
in singing " the song of Moses and the Lamb."]
r Isai. lxv. 24.
u Eph. iii. 20.
z Rev. xxi. 23.
s Luke xviii. 1, 7.
x Ps. lxxxi. 10.
a 2 Pet. iii. 12.
CXII.
THE PERFECTIONS OF GOD.
t I . I .. 7
Sal. Xllo
Y 1 John iii. 2.
Exod. xxxiv. 5-7. And the Lord descended in the cloud, and
stood with him there, and proclaimed the name of the Lord.
And the Lo1d passed by before him, and proclaimed, The
Lord, the Lord God, merciful and graciotM, long-suffering,
and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity and transgression and sin, and
that will by no means clear the guilty.
THE voice of inspiration says to every one of us,
u Acquaint thyself with God, and be at peace." An
EXODUS, XXXIV. 5-7. [112.
acquaintance with ourselves (which indeed is equal.ly
necessary to our salvation) will only us to
unless its effects be counteracted w1th a proportiOn-
able knowledge of our God. The more we discern
of our own depravity, the more must we see of our
guilt, our danger, and our helplessness: nor can any
thing pacify our consciences, and allay our fears, but
a view of' the divine perfections, as united and har-
monizing in the work of redemption. But that once
obtained, our minds will be serene and happy: and
the more complete our view of God is, the more
firm will be our confidence in him, and the more
sublime our joy. Moses, well aware of this, prayed
to God to shew him his glory. To this request
God graciously condescended, and appointed him
a place where he would meet him, and make this
discovery unto him. In discoursing upon this mar-
vellous event, we shall notice,
I. The situation in which Moses was placed-
We are told that '' God stood with him THERE :"
- but this not being a prominent feature in the text,
we shall premise some observations as introductory
to our remarks upon it-
[In the first place, we would observe that, in interpreting
the Holy Scriptures, we are not at liberty to indulge our own
fancy ; we must approach them with sacred awe and reverence;
and 'give such explanations of them only, verily believe
to agreeable to the mind of that blessed Spirit, through
whose inspiration they were written. .
Next, we observe, that the whole of the Mosaic economy
was of a typical and mysterious nature ; and that, though it is
sometimes difficult to ascertain the precise import of some
events, yet the meaning of those which are more striking is
clear and obvious, and may be stated without any fear of
deviating- from the truth.
Further, there are many events, of which we should have
made only a general improvement, which God himself has
marked as conveying very minute and particular instruction.
For instance, the miracle wrought by Moses, when he struck
the. rock, and thereby gave the whole nation a supply of water,
which followed them all through the wilderness, might be sup-
posed t.o teach us only, that God will supply the wants of his
people_who put themselves under his guidance: but St. Paul
112.] THE PERFECTIONS OF GOD.-
teaches us to look deeper into that miracle, and to :find in it
the great mysteries of redemption. He tells us that " that
rock was Christ;" and, that the water which they drank of was
"spiritual drink;" or, in other words, that the miracle denoted,
that Christ, being struck with the rod of the law, becomes unto
us a never-failing source of all spiritual blessings a.
We only observe further, that there was no occasion what-
ever, in which we might more certainly expect to find some-
thing typical and mysterious, than in that before us. God was
about to reveal himself to Moses in a manner that he never
did, either before or since, to any mortal man : and the direc-
tions which he gave previous to this discovery of and
which were necessary for the safety of his favoured servant,
were so minute and significant, that we cannot doubt, but that
the whole transaction was replete with mysterious import, and
most valuable information.]
We come now to notice the situation in which
Moses was placed-
[ God commanded Moses to go up to Mount Sinai, and
stand upon a rock ; and promised that he would there pass by
him in a visible manner: but, because it was not possible for
him to behold the splendour of the divine glory, God told him,
that he would put him into a clift of the rock, and discover to
him such a view of his glory as his frail nature could
Accordingly! having put him into the clift of the rock, and
covered him with his hand, to prevent him from getting any
sight of his face (which he coUld not have seen consistently
with the preservation of his life), he passed by, and then, with-
drawing his hand, he permitted him to his " back parts,"
that is, to have such an indistinct view of him as we have of a
person who has passed by us b, .
Now Sinai and Horeb, it appears, were two tops of the same
mountain. We are told in the context
0
, that God called Moses
to come up unto Mount Sinai: yet the preceding chapter in-
forms us that the Israelites were at that time encamped by the
Mount of Horebd. The whole nineteenth chapter of Exodus
informs us that the intercourse which Moses had with God at
the time of the giving of the law, was on Mount whereas
Moses elsewhere informs us, that he stood before the Lord
in Horebe; and that the Lord made a covenant with them in;
Horeb r; and that the people provoked the Lord to wrath in
Horebg. Hence it is manifest, that the terms Horeb and Sinai
a I Cor. x. 4. b Exod. xxxiii. 20-23. c ver. 2.
d Exod. xxxiii. 6. c Deut. iv. 10, 15. f Deut. v. 2.
g Deut. ix. 8. with x. 1-5. which was the very period alluded to
m the text.
536
EXODUS, XXXIV. 5-7. [112.
are used as nearly, or altogether, synonymous; the
same transactions are represented indifferently as haVIng taken
place on the one, or on the other. . .
Now it has already appeared that the. rock m Horeb de-
clared by God himself to have been a hvely of
Christ : and therefore we may well suppose, that thzs rock,
which was certainly in the same mountain, if not the very
identical rock, was intended also to prefigure him ; more
especially as the putting of Moses into the clift of it exactly
represents the benefits we receive by virtue of an interest in
Christ. To those who are not " in Christ," " God is a con-
suming fire h :" and, if he were to pass by any persons who
have not " fled to Christ for refuge i," he would instantly "burn
them up as thorm;k," and" cmisume them with the brightness
of his coming
1
." Besides, it is in Christ only that we can have
even the faintest view of God; because it is in Christ only
that his perfections are displayed to man ; and it is only when
we are in Christ, that we have any eyes to behold them.
Here then we see, not only that there is something myste-
rious in the situation of Moses, but that a due consideration of
it is necessary to a full understanding of the passage before us.]
In considering this singular favour conferred on
Moses, we proceed to notice,
11. The revelation which God gave of himself to him-
Though the terms in which God described his per-
fections are many, yet they may be reduced to three
heads;.-
1. His majesty-
[God, in calling himself "the Lord, the Lord God," inti-
mated that he was that eternal, self-existent Being, who gave
existence to every other being, and exercised unlimited autho-
rity over the works of his hands. His dominion is universal,
his power irresistible, his sovereignty uncontrolled: " He doth
according to his will in the armies of heaven, and among the
inhabit.ants of the earth;" " nor can any stay his hand, or say
unto him, What doest thou?"
Such a manifestation of his majesty was peculiarly necessary,
in order that our obligations to him might appear in their
proper light: for never, till we have learned to acknowledge
adore his sovereignty, shall we be able rightly to appreciate
his love and mercy.]
2. His mercy--
[Many expressions are heaped together upon this subject,
ll Heb. xii. 29. i Heb. vi. 18. k Isai. xxvii. 4. I 2 Thess. ii. 8
112.]
THE PERFECTIONS OF GOD. 537
because mercy is the attribute in which God peculiarly de-
lights; and because he desires to impress our minds with right
apprehensions of it.
God first, in general terms, declares himself to be " merciful
and gracious;" by which we are to understand, that he is ever
ready to pity the miserable, and relieve the needy. He is in
his own nature propense to love and kindness, and forward to
exercise his benevolence, whenever he can do it in consistency
w.i,th his other perfections.
The :first-fruit of his mercy is "long-suffering." And how
long did he bear with the antediluvian world ! for the space of
one hundred and twenty years did he wait, to see if by the
ministry of Noah he could turn them from their evil ways.
What can we conceive more insufferable than the conduct of
the Israelites in the wilderness? they were always murmuring
and rebelling against God, who had done such great things for
them: yet did he bear with them forty years. But we need
not look back to the Antediluvians or the Jews: what monu-
ments have we ourselves been of his patience and long-suffer-
ing ! How have we provoked him to anger every day of our
lives ! yet we are here at this moment on praying ground,
instead of being, where we most richly deserve to be, in the
very depths of hell.
Nor has he merely borne with us : he has shewn himself also
" ablmdant in goodness and truth." He has been doing us
good from the first moment of our existence to this present
hour. He has "made his sun to shine, and the rain to descend
upon us," and "given us fruitful seasons, :filling our hearts with
food and gladness." But he has done infinitely more for us
than this : for he has given his only dear Son to die for us, and
" his good Spirit to instruct us," and has been calling us by
the ministrations of his servants to receive all the blessings
both of grace and glory. Many " great and precious promises
also has he given us ;" not one of which has he ever falsified,
or shewn the least reluctance to fulfil.
Moreover, this kindness of his extends to the latest gene-
rations ; for he is " keeping mercy for thousands" that are yet
unborn. One reason why he bears with many proud rebels is,
that he has mercy in reserve for many who are to proceed
from their loins, who would never be brought into existence,
if he were to execute on their offending parents the judgments
they deserved. Who can tell? he may have " kept mercy"
for some of us to this present hour; and the time may now be
come, wherein he shall make us willing to accept it. Would
to God it might be so!
But the completion of his mercy is seen in his '' forgiving
iniquity, and transgression, and sin." Search the sacred
records, and see what sins he has forgiven ! what sins before
538
EXODUS, XXXIV. 5-7
[112.
conversion t what sins after conversion! and. you will find,
that there is no species or degree of sin which he has not
pardoned, even though it have been often repeated, long
continued in. Let any one attempt to e;numerate his own
transgressions and he will find them more m number than the
sands upon the sea-shore, and if visi!e_d to
their desert to sink the whole world mto perditiOn: yet, if he
be a belie;er in Christ, they are all forgiven. How many
iniquities then is God :pardo;ning in every
of the globe! But this IS the ;habit which most charactenzes
. his nature and perfections. Though he l?ok
iniquity without the of yet IS "JUdg-
ment his strange work, and mercy IS his delight.]
3. His justice-
[The concluding sentence of our text is understood by
some to mean, that when he begins to punish " he will not
make a full end," but " in judgment will remember mercy:"
and it is certain that it will bear this sense, because, literally
translated, it stands thus, "Clearing he will not clear." But
then, in this description of his attributes, God would wholly
omit his justice, which we cannot suppose he would: nor
would the words, in this sense, at all agree with the words that
follow them. We take them therefore as they are in our
translation; and, according to their obvious meaning, they
convey to us a most important truth. God does indeed take
pleasure in the exercise of mercy : but still he will never
violate the rights of justice : he will pardon ; but not the
impenitent or unbelieving: it is to those only who repent,
and believe the Gospel, that he will finally approve himself a
reconciled God. Nothing shall ever prevail upon him to
"clear one guilty" person, who holds fast his iniquities, or
will not wash them away in the Redeemer's blood. It may
be asked, Will he not have respect to the multitude of those
who are in that predicament? or will he not be softened when
he shall see them weeping, and wailing, and gnashing their
teeth, in hell? We answer, No: he will by no m.eans clear the
guilty: if they will live and die in sin, they must " eat the
fruit of their own doings."
It is worthy of particular notice in this place, that Moses de-
sired to see God's glory; and that God said, he" would make all
his goodness pass before" him: from whence we are assured,
that God's goodness, and his glory, are as much seen in his
as in any other attribute whatever. Indeed, if God were
destitute of this perfection, he would cease to be either glorious
or good: he could not be glorious, because not perfect; nor
could he 'J;>e good! because he would give licence to his crea-
\ures to VIolate Ius law, to throw his whole government into
112.]
TJIE PERFECTIONS OF GOD.
539
confusion, and to render themselves miserable: for not God
himself could make them happy, while sin lived and reigned in
their hearts. It is by his justice that he deters men from sin;
and teaches them to flee from that which would imbitter even
Par.adise itself: and therefore justice, however sev.ere may be
its aspect upon sin and sinners, is indeed a part of the divine'
goodness, and a ray of the divine glory.]
INFER,
I. How wonderful is the efficacy of prayer-
[Moses, notwithstanding an apparent prohibition, had in-
terceded with God on behalf of the idolatrous Israelites, and
had prevailed m. Still however, God, to mark his displeasure,
refused to go with the people any more; and said he would
commit the guidance of them to an angel n, But Moses, having
thus far obtained a favourable audience, requested and urged,
that God himself should still go with them, as he had hitherto
done. Nothing would satisfy him but this
0
When he had
succeeded in this, he grew bolder still; and asked, what no
living creature had.ever dared to ask, " 0 God, I beseech thee,
shew me thy glory!" God approved of his boldness, and
granted him this also. And what would he not grant to us; if
we would ask in humility and faith? He says himself, " Open
thy mouth wide, and I will fill jtp," 0 Brethren! see in this
instance the efficacy of prayer ; and know, t;hat if you asked
forgiveness for the vilest of all sins, and prayed to have the
presence of God with you all through this wilderness, and even
begged to have the glory of God himself pass before your eyes,
it should be given you: your iniquities should be forgiven; you
should have God for your constant protector and guide; and he
would " shine into your hearts, to give you the light of the
knowledge of the glory of God in the face of Jesus Christ q.''
0 pray without ceasing, and without doubting.]
2. Of what importance is it to obtain an interest
in Christ-
[All, except the true Christian, have erroneous views of
God: some are led by his majesty or justice to give way to
desponding fears : others from a sight of his grace and mercy
are induced to cherish presumptuous hopes. It is the Christian
alone that sees his majesty tempered with mercy, and his mercy
harmonizing with the demands of justice. No man can have
this sight of God, till he be put into the clift of the rock. What
we said at the beginning, we now repe'at, that to all who are
not in Christ, God will be a consuming fire. Seek then, my
m Exod. xxxii.l0-14.
P Ps. lxxxi. 10.
n Exod. xxxii. 34.
Cl 2 Cor. iv. 6.
o Exod. xxxiii. 1 .5
540 EXODUS, XXXIV. 14.
LI13
Brethren, to be " found in Christ." Then " shall you see the
King in his beautyr:" then shall you behold him transfigured,
as it were, before your eyes s; and have a foretaste of. that
blessedness which you shall enjoy, when "you shall see him as
you are seen, and know him even as you are known t."]
r Isai. xxxili. 16, 17. s Matt. xvii. 1, 2.
t 1 John iii. 2. with 1 Cor. xiii. 12.
CXIII.
JEHOV AH A JEALOUS GOD.
Exod. xxxiv. 14. The Lord, whose name is Jealous, is a
jealous God.
PRACTICAL religion is altogether founded on
the character of God. If he were, as many foolishly
imagine him to be, " a Being like unto ourselves," a
very small measure of duty and service would be all
that he could reasonably require. BJit being a God
of infinite majesty, and unbounded mercy, it is not
possible to exercise towards him too great a measure
of fear and love; nor can he be too strict in exacting
at our hands the utmost that we are able to pay. In
this view, the feeling of jealousy, which seems at first
sight not to comport well with our notions of the
Supreme Being, may very properly be ascribed to
him; and we may justly say, as in our text, " The
Lord, whose name is Jealous, is a jealous God."
Let us contemplate,
I. The character of God, as here described-
Jealousy does exist in the bosom of J
. [Jealousy in man is a painful feeling, arising from a suspi-
cion that a measure of the regard due to us is transferred
to another, who is in no respect entitled to it. And so deep
is which it inflicts, especially on a husband who
himself to been dishonoured by his wife, that
nothmg can ever heal 1t. <"Jealousy," says Solomon, "is the
rage of a man.: therefore he will not spare in the day of ven-
geance : he will not regard any ransom ; neither will he rest
tent, thou givest many gifts a." In God, also, does
burn a most vehement flame : "They have moved< me to
Jealousy, says God; "and a fire is kindled in mine anger, and
a J?rov. vi. 34, 35.
113.]
JEHOV AH A JEALOUS GOD. 041
it shall burn unto the lowest hell, and shall consume the earth
with her increase, and set on fire the foundations of the moun
tains. I will heap mischiefs upon them, and will spend mine
arrows upon them b." To the same effect the Prophet Nahum
also speaks: "God is jealous; and the Lord revengeth: the
Lord revengeth, and is furious ; the Lord will take vengeance
on his adversaries; and he reserveth wrath for his enemiesc."]
Nor is this unworthy of his character-
[ On account of his own inconceivable excellency he
deserves to stand without a rival in our affections. On account
of what he has also done for us in creation, in providence, and
in grace, especially in the gift of his only dear Son to die for
us ; and, I may add, on account of the relation in which he
stands as "the Husband of his Churchd," he has additional
claims to our supreme regard : and if he see that we are in
any respect suffering any thing to stand in competition with
him, he may well be jealous. In truth, he could not, con-
sistently with his own perfections, dispense with these obliga-
tions, even for a moment. " He cannot give his glory to
another e :" he would cease to be God, if he could suffer his
own inalienable rights to be withheld from him, and not
express his indignation against the idolatrous offender. It is
his very " name" and nature to be jealous : as to those who
love him, he is a God of love and mercy ; so is he, of neces-
sity, to those who alienate their affections from him, "a jealous
God, and a consuming fire f."]
From this view of his character, let us proceed to
notice,
11. Our duty, as arising from it-
We must not act in any way inconsistent with the
relation which we bear to him. We must not suffer,
1. Any alienation of our affections from him-
[W e are bound to love him with all our heart, and all our
mind, and all our soul, and all our strength. Nothing is to
be loved by us but in subordination to him, and for his sake.
If any thing under heaven be permitted to share our regards
with him, we are guilty of idolatry g. Nothing is excepted, when
the Apostle says, " Set your affections on things above, and not
on things on the earth h." We must take care, therefore, not
only not to love any thing above him, but to "hate even father
and mother, and our own lives also," in comparison of him.]
2. Any abatement in our attentions to him-
b Deut. xxxii. 21-23.
f Deut. iv. 23, 24.
c N ah. i. 2. d Isai.liv. 5;
Cl
s 1C12
g o . 111.
1
o m.
,.
eJ lii'S
SaJ., X ,
542 EXODUS, "KXXIV. U.
LII3.
[God speaks of our espousals to him as a season of pecu-
liar lovei. And at that season we are, for the most part,
delighted with every thing that may bring us into nearer
communion with him, and express the feelings of our heart
towards him. Then the reading of his word, and secret prayer,
and an attendance on the public ordinances of religion are to
us sources of the sublimest joy. But if we become cold in
these respects, and the ardour of our love abate, can we sup-
pose that he will be pleased with us ? Will he not say to us,
as to the Church at Ephesus, " I have somewhat against thee,
because thou hast left thy first lovek?" Surely, if an earthly
husband will not endure a declension in his wife's regards,
much less will the God of heaven and earth endure a diminu-
tion of ours.]
3. Any unnecessary intercourse with things which
have a tendency to draw us from him-
[This is particularly marked in the preceding context.
God requires his people not to form alliance with their heathen
neighbours, nor to accept invitations to their idolatrous feasts:
he commands them to " destroy their altars, and break down
their images, and cut down their groves," and to forbear even -
the mention of the gods whom they worshipped. He knew
how soon " evil communications would corrupt good manners:"
and therefore he forbade any unnecessary intercourse with the
heathen. And has he not given a similar injunction to us
also ? Has he not declared, that, as soon may " light and
darkness have communion with each other, or Christ with
Belial, as a believer with an unbeliever;" and that, therefore,
we must come out from the ungodly world, and be separate,
and not touch the unclean thing, if we would have him for "a
father unto us, and act as becomes his sons and daughters
1
?"
This is a gracious and merciful warning, similar to what an
affectionate husband would give his wife in relation to the
society of one who was seeking to seduce her. And we must
carefully attend to it ; and be no more " of the world, than
Christ himself was of the world." We must endeavour to
our garments clean" amidst the pollutions that are
around usm, and "hate even the garment spotted by the
fleshn." must not be- contented with avoiding evil, but
must" abstam even from the appearance ofit
0
."]
ADDRESS-
. 1. Those who think it an easy matter to serve God-
. a woman may without any great difficulty
form her duties to an affectiOnate husband, where the bias of
. i Jer. ii. 2.
m R 4
ev. 111.
'
lt R 4
ev. n.
n Jude, ver. 23.
1 2 Cor. vi. 14-18.
0
1 Thess. v. 22.
114.] THE THREE YEARLY FEASTS AT JERUSALEM. 548
her natural affections is on the side of duty, it is notso easy
to execute all that our God requires : for there we stem the
current of nature, instead of being carried forward by it.
Hence, when the whole people of Israel were so ready to bind
themselves to serve their God, Joshua warned them, that they
could not do it without divine aidP. So let me say to you,
that, if you will indeed give yourselves to the Lord, and take
him as your portion, you must not engage in your own
strength ; but must look unto your " God, who alone can
work in you either to will or to do."]
2. Those who are unconscious of having given
occasion to God to be jealous of them-
[Look, not merely at your acts, but at the dispositions oJ
yonr mind; and then judge. He says, "Give me thy heart."
Now see whether your affections have not strayed ; yea, whe-
ther you have not ooen like the wild ass in the wilderness,
\vhom none can overtake or keep from her mate, till the time
for parturition has nearly arrived q? This is an humiliating,
but a just, image of our conduct; and if we will not acknow-
ledge it, and humble ourselves under a sense of it, " God will
surely plead with us" to our confusion r.J
3. Those who are ashamed of their past ways-
[ Amongst men, the unfaithfulness of a wife may have
been such as to preclude a possibility of her restoration to the
station she once held : but no departures, however grievous,
shall prevent our restoration to the divine favour, if, with sin-
cerity of heart, we humble ourselves before him
8
In the name
of God himself, I am commanded to proclaim this, and to
invite the most abandoned of you all to return to him t.
" Return, then, unto him, and so your iniquity shall not be
your ruin u."]
P J osh. xxiv. 18, 19. q J er. ii. 23, 24. r J er. ii. 35.
s Jer. iii. 1. t Jer. iii. 12-14. u Ezek. xviii. 30.
CXIV.
THE THREE YEARLY FEASTS AT JERUSALEM.
Exod. xxxiv. ~ 3 ~ 4 . , Thrice in the year shall all your men-
children appear before the Lord God, the God of Israel.
For I will cast out the nations before thee, and enlarge thy
borders : neither shall any man desire thy land, when thou
shalt go up to appear before the Lord thy God, thrice in the
year.
BESIDES the weight of evidence arising from the
accomplishment of prophecy, and the. working of
544
EXODUS, XXXIV. [114.
miracles, to prove the divine origin of the . Mosaic
dispensation, there is a great abundance of mternal
evidence in the dispensation itself, co:roborates
and confirms our conclusions respectmg It. What
impostor that ever lived would have been e_nough
to put his religion to such a test as this whiCh we
have now read? No one would have done it even
for a few years, whilst he himself might be at hand
to execute his own plans ; much less would any man
transmit such an ordinan(;e to posterity, when one
single instance of failure would be sufficient to
vert his whole religion. But, not to dwell on this,
we will,
I. Draw your attention to the institution itself-
It was, that all the males should go up to Jerusa-
lem thrice in the year, from every quarter of the
land, to keep a feast there unto the Lord. Now
consider,
1. Of what nature this appointment was-
,.. [It was partly political, and partly religious. As a political
ordinance, it was intended to cement the people together, and
to keep them united in love. Had they had no common centre
of union, no appointed means of communion, the different tribes
might in process of time have forgotten their relation to each
other, and have sought their own separate interests, instead of
acting in concert with each other for the good of the whole. But
by this expedient, all who had the greatest influence among
them were brought frequently into the closest fellowship with
each other, and, on their return to their respective homes,
diffused the same brotherly affection through the land. As a
religious ordinance, it was of singular importance, not only for
the preserving of the people from idolatry, (to which they
were always prone,) but for the impressing of their minds with
a love to vital godliness. The times appointed for their assem-
bling at Jerusalem were at the feast of unleavened bread, to
commemorate their deliverance from Egypt and from the
sword of the destroying angel ; at the feast of Pentecost, to
commemorate no less a mercy, the giving of the law; and at
the feast of tabernacles, or of in-gathering (as it was called), to
commemorate their living in tents in the wilderness, and to
render for the fruits of the earth which they had
ga;thered m a. Thus at tJw returning of spring, of
a See Deut. x vi. 1-16.
114.] THE THREE YEARLY FEASTS AT JERUSALEM. 545
summer, and of autumn, they were required to commemorate
the mercies which had been vouchsafed to their nation, and
with joy and gratitude to acknowledge their obligations to
J ehovah b- - - What a blessed tendency had such seasons
to keep alive in their minds' a sense of their high privileges,
and to spread a savour of true religion through every family
in the land !]
2. What care God took to guard. against the
objections to which it was liable-
[It would of necessity occur to all, that, by their observance
of this ordinance, their land on every side would be exposed to
the incursions of their enemies, who would not fail to take
advantage of their absence, and to retaliate upon them the
injuries they had sustained. In this view it should seem, that
they would be highly criminal in leaving the women, the
children, the aged, and the sick, in such a defenceless state,
and that it would be more advisable to depute some from every
quarter to represent the rest. But God would not be served
by deputy: he commanded all to keep the feasts at the place
prescribed : and, to remove all apprehensions about their pro-
perty or their families, he pledged himself to protect their
frontier, and so to overrule the minds of their enemies, that
they should not even "desire" to invade their land at any of
those seasons. They had seen how able he was to turn the
minds of their enemies in Egypt, who had just before sent,
yea even " thrust," them out of the land, laden with spoil ;
and he engaged that, to the remotest period of their existence
as a nation, he would interpose for them with equal effect, if
only they would trust their concerns to him, and serve him in
his appointed way.] '
We indeed have nothing to do with the institution
before us : nor do we much admire the formal cus-
tom (which seems to have arisen from it) of attending
at the Lord's supper on the three great festivals of
our Church, while we live in the neglect of that ordi-
nance all the year besides. Nevertheless the insti-
tution is far from being uninteresting to us ; as will
be seen, while we,
11. Suggest some observations founded upon it-
Much might we speak respecting the providence oj
God, who so miraculously wrought upon the minds
of their enemies, that no infidel could ever adduce
b They were ordered to rejoice before the Lord, and to make free-
will offerings to him : " None were to come empty." Mark espe-
cially, Deut. xvi. 10, 15, 16.
VOL. I. N N
546 EXODUS, XXXIV. 23, 24.
[114.
one single instance wherein this promise failed. We
might speak also respecting tile happiness of true reli-
gion; and draw a parallel between the Jews assem-
bling for their solemn feasts, and Christians universally
uniting in the same grateful acknowledgments and
heavenly joys. But there are two observations, to
which, as arising clearly out of the subject, and as
being of singular importance, we would limit your
attention :-
1. The service of God is of paramount obligation-
[We have seen what strong objections might have been
made to the ordinance before us, which yet was required punc-
tually to be observed. And we know that carnal reason has
much to suggest in opposition to the commands of God, much
that is founded in fact and in the experience of mankind : ' If
I serve my God according to the requisitions of his word, I
shall be forced to deny myself many things that are pleasing
to flesh and blood: I shall also be singular, and shall expose
myself to the derision and contempt of those who are hostile
to true religion : my very friends may turn against me ; and I
may suffer materially in my temporal interests.' All this, and
more than this, is very true : but it affords no reason whatever
for disobeying the commands of God. The Jews would doubt-
less on m.any occasions have preferred their domestic ease and
comfort, or the occupations in which they were engaged, to the
fatigue and trouble of a long expensive journey. But the com-
mand was positive : and so is ours ; it admits of no excuses:
we are expressly required to " deny ourselves, to take up our
cross daily, and to follow Christ:" and it is on these terms only
that we can be his disciples. If called to " forsake father and
mother, and houses and lands, for the Gospel's sake," we must
fo;sake, and "hate them all," if they stand in competition
With Chnst, or would draw us from our allegiance to him. We
must not love even life itself in comparison of him, but cheer-
fully sacrifice it at any time, and in any way that our fidelity
to him may require. "It is not necessary that I should live,"
said a great general, "but it is necessary that I should proceed."
Thus must the Christian say, 'Tell me not of difficulties, or
dangers: it is not necessary that I should be rich, or honoured,
or even that I should live ; but it is necessary that I should
obey my God : a heated furnace, or a den of lions, is nothing
io me : duty is all. If I die for. conscience sake, I rejoice that
am worthy to suffer in so good a cause.' This was
of Paul: "N?ne of these things move me," says he,
ne1ther count I my life dear me:" . I am ready not
only to be bound, but also to die at Jerusalem for the Lord's
114.] THE THREE YEARLY FEASTS AT JERUSALEM. 54J
sake." 0 that we might be like him; men of piety, men of
principle, men of firmness and decision!]
2. They who serve the Lord shall be saved by him-
[The trust which the Jews at those stated seasons reposed
in God was never disappointed. Nor shall ours be, though all
the hosts both of men and devils were confederate against us.
The challenge is justly given us, " Who ever trusted in the
Lord, and was confounded?" There is a great fault amongst
religious people in relation to this : many are distressing them-
selves with doubts and fears, ' Shall I persevere to the end ?
shall I be saved at last?' A holy caution is doubtless very
becoming in every state; but not a slavish fear. Our concern
should be to serve God: it is his concern, if I may so speak,
to save us. Even from temporal trials he can, and will, pro-
tect us, as far as is for our good c ---As for spiritual and
eternal evils, he will assuredly protect us from them. " Who
is he that shall harm us, if we be followers of that which is
good?" Satan, it is true, will never for a moment relinquish
his desire to assault us : that roaring lion will never intermit
his wish to devour: but God will be as "a wall of fire round
about us," and "his grace shall be at all times sufficient for
us :" " nor shall any temptation take us beyond what we are
able to bear, or without a way to escape from it." "Know ye
then, Brethren, in whom ye have believed ; that he is able to
keep that which you have committed to him." Know that, if
only your eyes were opened, you might at this moment see
horses of fire and chariots of fire all around you, and an host
of angels encamped around you for your protection. Invade
not any longer the province of your God. Leave to him the
care of preserving you; and confine your solicitude to the
serving and honouring of him. This is your duty ; it is also
your privilege : the direction of God himself is this; "Commit
your souls to him in well-doing as into the hands of a faithful
Creator." Be assured that he will not fail you; and that "He
who hath promised, is able also to perform."]
c See a most striking illustration of this truth in Acts xviii. 9-18.
To allay Paul's fears, God promised to protect him in a city pro-
verbially abandoned. He preached there eighteen months unmolested.
At last a violent assault was made upon him by all the Jews in the
city : but the judge would take no cognizance of their complaints,
and drove them away from his judgment-seat. The Greeks, who had
joined with the Jews, being irritated by this conduct, laid hold on
Sosthenes, whom they conceived to be a friend of Paul's, and beat
him in the very presence of the judge : but Paul, on whose account
the clamour was raised, escaped unhurt, and continued in the city a
good while longer any injury whateyer ; at last departed
from it in peace. So faithful are the promises of God !


EXODUS, XXXIV. 35. [115.
cxv.
THE VEIL OF MOSES.
Exod. xxxiv. 35. And the children of Israel saw the face of
Moses, that the skin of Moses' face shone. And Moses put
the veil upon his face again, until he went in to speak with him.
IT is an established and invariable truth, that
"those who honour God shall surely be honoured
by him." We have the clearest evidence of this,
both in the antediluvian and patriarchal ages. Did
A bel honour God by his offering, Enoch by his walk,
and N oah by his faithful warning of an ungodly
world ? they also were blessed with signal manifes-
tations of the divine favour. Did Abraham, Lot, or
Job display singular piety ? they were as singulady
protected, delivered, and exalted by their God. The
same we observe of Moses. He was faithful to his
God, when all Israel, not excepting Aaron himself,
revolted from him ; and to him did God vouchsafe so
bright a glory, that none of his countrymen were able
to fix their eyes upon him ; insomuch that he was
constrained to put a veil upon his face, in order to
facilitate their access to him, and restore his wonted
opportunities of conversing with them. This veiling
of his face is to be the subject of our present consi-
deration: and we shall notice it in a two-fold view :
I. As a kind expedient-
The face of Moses shone with a dazzling and over-
powering splendour-
[He had for forty days and nights been communing with
God upon Mount Sinai: and it pleased God, for the confirma-
tion and increase of his authority among the people, to send
him down to them with a lustre upon his countenance, that
should at once convince them whose servant he was, and whose
authority he bare.
A.-t the first of him, both Aaron and all the people were
affrighted. This was the natural effect of that guilt which they
had so recently contracted. They feared that he was sent as an
avenger to punish their iniquity. When they found that their
of S:Ight were too weak to behold the bright effulgence
of his glory, they felt how unable they must be to withstand
the teTI'or of his arm.
115.]
THE VEIL OF MOSES.
As the brightness of Moses' face was supernatural, so the
effect of it on the people was peculiar to that occasion. But
there is an awe inspired by the presence of every good man, in
proportion to the weight of his character and the eminence of
his piety. Herod, though a king, "feared John, because he
knew that he was a just and holy man." And Job tells us,
that at his presence" the aged rose, and the young men hid
themselves."]
To facilitate their access to him, he adopted the
expedient mentioned in the text- ,
[He was not conscious of the splendour with which his
countenance was irradiated, till their inability to behold him
convinced him of it. Nor is it ever found that those who bear
much of the divine image are conscious of their own supe-
riority: their minds are fixed on their own defects rather than
on their excellencies, and, from their deep views of their re-
maining corruptions, they are ready to count themselves " less
than the least of all saints." When he perceived the effect
which the sight of him produced, instead of being elated with
the honour conferred upon him, or desiring to employ it for the
maintenance of his own authority, he put a veil upon his face
to conceal its brightness, and called them to him that he might
impart unto them the instructions he had received from God.
As often as he returned to commune with his God, he took off
the veil, as not either necessary or befitting in the divine pre-
sence: but in all his intercourse with the people, he covered
his face. On this point many useful thoughts occur; but we
shall reserve them for the close of our subject, where they will
be more advantageously suggested in a way of practical im-
provement.]
We pass on to notice this act of Moses,
11. As an instructive emblem-
Whether Moses himself understood the full signi-
fication of his own act, we cannot say : it is probable
he did not : for certain it is, that the prophets in
many instances could not see the full scope of their
own prophecies. But, whether he understood it or
not, we are assured, on infallible authority; that his
covering his face with the veil was intended by God
to represent,
1. The darkness of that dispensation-
[The Mosaic dispensation was " a shadow of good things
to come :" but what the substance was, none could exactly
ascertain. The very tables which at this time. Moses had
brought down from God, contained a law, the nature, intent.
550 EXODUS, XXXIV. 35.
[115.
or duration of which none of them could understand. They
could not discern its spiritual import, but judged of it only by
the letter. They thought it a covenant of life; whereas it was
not at all designed "to give life," but rather to be "a minis-
tration of condemnation and death." They supposed it was
to continue to the end of time ; when it was merely given for
a season, till the things which it prefigured should be accom-
plished. Its splendour was veiled from their sight, as was the
brightness of Moses' face : and St. Paul informs us, that the
expedient to which Moses resorted, was intended to shew, that
the law was in itself" glorious a," but that "the children of
Israel could not steadfastly look to the end ofitb,"]
2. The blindness of the human mind-
[There were in the Jews of those days, and there are at this
hour, a blindness of mind, and an obduracy of heart, which ren-
der them almost invincibly adverse to the truth of God. We
see it, and wonder at it, in them; but are unconscious of it in
ourselves, and insensible of it as a matter of personal expe-
: yet are we, in fact, greater monuments of obduracy than
they; because there was a veil over their dispensation, which
is removed from ours. Did they continue stiff-necked and
rebellious, amidst all the mercies and judgments with which
they were visited ? so do we : the " god of this world hath
blinded us:" "our understanding is darkened;" " we are alien-
ated from the life of God through the ignorance that is in us,
and because of the blindness of our hearts :" we "hate the
light, and will not come to it, lest our deeds should be reproved."
Now this propensity in human nature to reject the truth, and
to " account it foolishness," was intended to be marked by this
significant action of the Jewish lawgiver. St. Paul explains it
in this very wayc: "Their minds," says he, "were blinded: for
until this day remaineth the same veil untaken away: even unto
this day, when Moses is read, the veil is upon their heart."]
3. .The benefit to be expected from their promised
Messiah- .
[The occasional removal of his veil when he went into the
presence of his God, shewed, that it was not always to continue
on the di'Spensation, but that at a future period it should be
removed, and the dispensation itself" abolished." The Messiah,
to whom they were constantly directed to look, as to that pro-
misedseed in whom all the nations of the earth should be blessed,
was to ta)re both the foregoing veils; the one, by fulfilling
the law m all Its parts; and the other, by communicating his
Holy Spirit to all his followers. Th9n the true nature of that
a 2 C 7
. or. Ill. b ') c ... 1
.... or. m. 3. c 2 c ... 14 1r:
or. 1u. , u .
115.]
THE VEIL OF MOSES.
551
law would be fully understood ; and Christ would be recognised
as " the end of the law for righteousness to every one that
believeth." Then should the glory of that dispensation be
clearly seen, and the incomparably brighter glory of the Chris-
tian dispensation be seen also.
For this view of the subject we are also indebted to the
Apostle Paul; who tells us that the Gospel, as " a ministra-
tion of the Spirit " and " of righteousness," was to succeed,
and to eclipse, the law; and that "when the Jews should turn
to the Lord, the Messiah would take away that veil" from
their hearts, and bring t4em into the light and "liberty " of
the children of God d.]
lu the former part of our discourse we forbore to
make several remarks, which we reserved for
this place ; and which, while they elucidate the
subject, will afford rich INSTRUCTION,
1. To Ministers-
[W e have seen what Moses did; and in some respects we
should imitate him; but in others we should adopt a directly
opposite conduct.
It was truly amiable in him to condescend to the infirmities
of the people, and to veil his own glory for their good. Thus
should every minister prefer the instruction of his people to the
display of his own talents, or the aggrandizement of his own
name. It is pitiful indeed to court applause for our learning;
when we should be converting souls to Christ. St. Paul, quali.
fied as he was to astonish men with his parts and talents,
" would rather speak five words to the understandings of men,
than ten thousand words in an unknown tongue." Our blessed
Lord " spake as men were able to hear it ;" and reserved his
fuller instructions till his hearers were better qualified to
receive them. Paul also gave only "milk to babes," whilst
"to those who were of full age he administered meat." Thus
should we do, lest we blind or dazzle men by an unseasonable
display even of truth itself. But are we, like Moses, to use
concealment ? No : the Apostle expressly guards us against
imitating Moses in this particular: "NOT as Moses," says he;
"NOT as Moses, who put a veil over his face;" but, on the
contrary, we must "use great plainness of There
is nothing in the Gospel that requires concealment, nor any
thing that admits of it: we must "declare unto men the whole
counsel of God." We must discriminate so far as to JUdge
what will, and what will not, " be profitable to men;" but the
truth we must declare without the smallest mixture or reserve;
d 2 Cor. iii. 7-11, 16, 17.
(' '> Co l'l 13 .... r. 11
EXODYS, XXXIV. 35. . [115.
and " by manifestation of the truth must commend ourselves
to every man's conscience in the sight of God r." It must be
our labour to rend away the veil from the hearts of our hearers :
for" if our Gospel be veiled, it is veiled to them that are lost g."
" The glory of God shines in the face of Jesus Christ;" and to
shew them that glory in all its brightness, is to be the one
object of our labour, as it is the unwearied effort of the devil
to conceal it from their viewh.]
2. To hearers-
[Y ou should be aware that there is a veil upon your
hearts, else you will never pray unto the Lord to remove it.
Even the Apostle Paul, learned as he was in all biblical know-
ledge, had, " as it were, scales fall from his eyes," when God
was pleased to lead him to a clear view of his Gospel. So
must "the eyes of your understanding also be enlightened,"
before you can " discern aright the things of the Spirit." But
though God has appointed ministers to instruct you, you are
all at liberty, yea you are required, to go yourselves, like
Moses, into the .presence of your God. Do not however veil
your faces before him, but go exactly as you are. Your fellow-
creatures could not endure to see all that is in your hearts; nor
would it be of any use to reveal it to them : but " to God all
things are naked and open;" and the more fully you unbosom
yourself to him, the more will his blessing come upon you.
It is by putting off the veil from your own hearts, that you
shall with " open unveiled face behold his glory;" and, by
beholding it, " be changed into the same image from glory to
glory, by the Spirit of the Lord." Truly you shall, in a mea-
sure, experience the same benefit as Moses did : you shall be
"beautified with salvation;" "the beauty of the Lord your
God shall be upon you ;" and all that behold you shall be
" constrained to acknowledge, that God is with you of a
truth." When this effect is produced, "let your light shine
before men." You are not called to veil it, but rather to
display it; not indeed for your own honour (that were a base
unworthy motive), but for the honour of your God, that they
who " behold your good works may glorify your Father that
is in heaven."]
r 2 Cor. iv. 2.
g the language in the original. It is the same word
throughout: KEKa>..vp.p.lvov. 2 Cor. ill. 13. to iv. 6.
h 2 Cor. ill. 13. to iv. 6. The beauty of the passage is lost iJ
the two chapters be not read together.
116.]
OFFERINGS FOR THE TABERNACLE.
553
CXVI.
THE OFFERINGS FOR THE TABERNACLE.
Exod. x.xxvi. 5-7. And they spake unto Moses, saying, The
people bring much more than enough for the service of the
work, which the Lord commanded to make. And Moses
gave commandment, and they caused it to be proclaimed
throughout the camp, saying, Let neither man nor woman
make any more work for the offering of the sanctuary. So
the people were restrained from bringing : for the stuff they
had was sufficient for all the work to make it, a,nd too much.
THE followers of Christ are supposed to regard
this as their favourite maxim, The greater the sin-
ner, the greater the saint:' they are considered also
as approving an inference that may be deduced from
it, namely, that it is advisable to commit some gross
crime, in order to augment our future piety. We
trust however, that such calumnies, though often
affirmed, are not really credited. The least consi-
deration would convince a man, that such a sentiment
could find no place in a religious mind. But though
we disclaim any such licentious tenets, (yea, and
utterly abhor them,) yet we must say, that "he who
has been forgiven much, will love much ; " and that
"godly sorrow," in proportion as it exists in the soul,
" will work indignation and revenge" against all our
spiritual enemies, and will lead us invariably to "bring
forth works meet for repentance." This truth is
_strongly illustrated in the history before us. The
whole nation of the Jews had revolted from God,
and worshipped the golden calf. For this God had
threatened them with utter destruction ; but, upon
the intercession of Moses, had reversed his decree,
and had received them again to his favour. Instead
of forsaking them utterly, he had even determined to
dwell among them as their God; and had ordered a
tabernacle to be made for him, with every thing else
which would be wanted for the services they were to
present unto him. For the constructing of this he
_relied on the liberality of his people : and the event
proved that his reliance was well placed ; and that
their sense of the obligations conferred upon them

554 EXODUS, XXXVI. 5-7.
[116
was sufficiently powerful for the occasion. . The ac
count given us of tlteir zeal is truly edifying. It will
be proper to notice,
I. The object of it-
[They had lately shewn an unhappy zeal in the service of
a false god; and now they laboured to evince their gratitude
to J ehovah, and to exalt the honour of his name. This desire
filled the whole nation, and was the main-spring of those exer-
tions which they now made.
And who must not acknowledge this to have been an object
worthy their supreme attention? Survey the objects which
occupy the minds of men, and to the pursuit of which they
willingly devote their wealth and labour: the grati:fications of
sense, how mean are they, in comparison of that which now
animated the Jewish people! the attainment of honour, or the
acquisition of wealth, how empty are they in comparison of that
nobler end which Israel pursued! Theirs was worth ambition,
and might well provoke them all to holy emulation. To have
Jehovah resident among them-to provide for him a suitable
habitation-to have proper means of access to him, and of
communications from him-and,Jinally, to possess before their
eyes a pledge of his continued care, and his eternal love-this
was as much beyond the poor objects of common ambition, as
the contemplations of reason and philosophy exceed the dreams
of children.
Happy would it be for us, if we all formed the same judg-
ment, and were all penetrated with the same desire! ---]
II. The operation.:_
[There are two things in their conduct which we cannot
fail to notice, and admire ; namely, their liberality and their
diligence. No sooner did they know what things would be
accepted, than they vied with each other in supplying them.
Whatever any man possessed that could be applied to the pro-
jected structure, he deemed it instantly, Corban; and without
hesitation consecrated it to the service of his God. Their
ornaments, of whatever kind, were stripped off; all, both men
women, being more desirous to beautify the sanctuary of
their God, than to adorn themselves. Each seemed to think
himself rich, not in proportion to what he retained for his own
use, but to the supplies he was able to contribute. The poorest
among: them were as glad to give their wood, their rams' skins,
or their brass, as the were their jewels and their gold .
.. Nor were less solicitous to work, than to supply mate-
for . Th; wome11: engaged in spinning the goats'
m the linen, while the men were occu-
pied m formmg the wood and metals for their respective uses.
Those who could teach were as glad to instruct others, as others
116.]
OFFERINGS FOR THE TABERNACLE.
555
were to receive instruction: and all desired, in whatever way
they could, to advance the work.
Now it is in this way that genuine religion always operates.
The converts in every age are represented as coming unto God,
" their silver and their gold with them a:" and it is charac
teristic of them all, that they are " a peculiar people, zealous
of good works" ---]
Ill. The effect-
[Such was the conduct of all who were "wise-hearted,"
and " whose spirits made them willing" to glorify their God b:
and the effect was, that, in a very few days, the abundance of
the gifts exceeded the occasion for them ; and it became neces-
sary to issue through the camp a prohibition against adding
any thing further to the store.
0 what might not be done for the honour of God and the
benefit of if all exerted themselves according to their
ability! How easy would it be to erect places for the worship
of God; to provide accommodations for the poor; to administer
instruction to the ignorant, consolation to the troubled, relief
to the distressed! Such an union of zealous exertions as we
see exhibited on this occasion, would in a great measure drive
affliction from the world, and turn into a paradise this vale of
tears---]
IMPROVEMENT-
I. Let the cause of God be dear unto our souls-
[W e have not, it is true, any such edifice to raise, and
therefore m?-y be supposed to have no such call for zeal and'
diligence. But is there not a spiritual temple which God desires
to have erected for him, and wherein he may be Yea,
is not that temple infinitely more dear to him than any which
can be formed by human The material tabernacle was
only a shadow of that better habitation wherein God delights to
dwell. Should not that then be an object of our
Should not the manifestations of his presence, and the establish-
ment of his kingdom in the world, call forth our zeal, as much
as the erection of that fabric in the wilderness did the zeal of
Israel? Well may it shame the world at large, that every trifle
occupies their minds, more than this: and even the people of
God themselves have reason to blush, that their feelings are so
acute in reference to their own interests and honour, and so
dull in what regards the honour and interests of their God.]
2. Let us cordially and universally co-operate for
the advancement of it-
a Compare lsai. lx. 17. Acts ii. 44, 45. 2 Cor. viii. 1-4.
b Mark how often these expressions occur in this and the preceding
chapter.
556 EXODUS, XL. 1, !2.
[117.
[It is generally thought that the duty of propagating
Christianity pertains to Ministers alone. But it is ':"ery little
that a Minister can do without the co-operation of his people.
Multitudes will never come to hear him, or afford him any
opportunities of benefiting their souls: and the greater part even
of those who do attend his ministry, gain little from it, for want
of having the subjects which they hear impressed upon their
minds in a way of private instruction. All contribute,
according to their ability, to advance the salvatiOn of those
around them. Masters should take the superintendence of
their families, and parents of their children. The more en-
lightened among the people should endeavour to instruct their
unenlightened neighbours. The visiting of the sick, the re-
lieving of the needy, the conducting of Sunday schools for the
benefit of the poorer classes, these, and suchlike works, should
be regarded by all, both men and women, as their common
province, and followed by all according to their respective
abilities c. The people of Israel deemed it not so much their
duty, as their privilege, to contribute to the raising of the
tabernacle : and this is the light in which we should view our
calls to exertion. Do any account it hard to sacrifice some-
what of their time and interest in such a 0 " tell it not
in Gath; publish it not in the streets of Askelon !" "Let not
the redeemed of the Lord say so, whom he hath redeemed
from the hand of the enemy." Let us rather unite, all of us,
with willing hearts, in the service of our God ; and, " whatever
our hand findeth to do, let us do it with all our might."]
c See Rom. xvi. 3, 12. and Phil. iv. 3.
CXVII.
THE TABERNACLE SERVICE COMMENCED.
Exod. xl. 1, !2. The Lord spake unto Moses, saying, On the
first day of the first month shalt thou set up the tabernacle of
the tent of the congregation.
THE beginning of a new year is, not without rea-
son, .considered by Christians in general as a fit
for more tha?- ordinary attention to religious
I say not, mdeed, that the generality of
Chn.sbans actually so employ that hallowed time :
for, In fact, the whole season wherein we commemo-
rate incarnation of our blessed Lord is by the
generality made rather a time for carnal mirth But
still, this by all to be rather abuse
of our religiOus pnv1leges than a suitable improve-
117 .] THE TABERNACLE SERVICE COMMENCED. 557
ment of them. There is in the minds of all a con-
sciousness, -that to review our past errors with peni-
tence, and to prepare for a more diligent performance
of our duty in future, is the proper employment of
that period, when we are entering, as it were, upon
a new scene of things. In my text, " the first day
of the first month" was appointed by God himself as
the time for commencing the services of the taber-
nacle, after the Israelites had abode in the wilderness
nearly a whole year. Doubtless, both Moses and the
various artificers had used great diligence to get
every vessel ready for the service which it was des-
tined to perform : and great exertion must have been
made on the day here spoken of, wherein the taber-
nacle and all the vessels of it were not only got ready
for their destined use, but were employed in the very
service for which they had been formed. But the
command of J ehovah animated the people on this
occasion: and, I hope, their conduct will encourage
us also to prosecute with becoming earnestness the
labours which this season calls for at our hands.
For the advancement of this blessed object, I will
set before you,
I. The work here assigned to Moses-
He was ordered now to set up the tabernacle with
every thing belonging to it, and to commence the
service of it. A pattern of every part of it had been
shewn to him on Mount Sinai, and according to that
pattern had every thing been formed. No less than
eight times in this one chapter is it said, that he did
every thing " as tlze Lord had commanded lzim." For
all this care, both in relation to the pattern given
him, and to the execution of it by himself and all
under his command, there was, no doubt, a very im-
portant reason. The very injunction given him at
the time of shewing to him the pattern, " See thou
make all things according to the pattern shewn to
thee in the mounta," strongly marked, that, in the
divine 1nind, there was some very important end to
a Exod. xxv. 40.

558 EXODUS, XL. 1, ~ [117.
be accomplished by it. What that end was we are
informed in the Epistle to the Hebrews : The taber-
nacle itself, and all its vessels, were intended to be
" an example and shadow of heavenly things," that
is, of the things revealed to us under the Christian
dispensation. In a word, the law and its ordinances
were intended to give a just representation of the
Gospel and its mysteries ; and the two were to accord
with each other in every the minutest part, even as
an impression with the seal by which it was madeb.
Behold, then, here was the work assigned to Moses,
namely, to give to the Jewish people such an exhi-
bition of the Gospel and its mysteries as should suffice
for them under that shadowy dispensation, and pre-
pare them for that fuller manifestation which should
be vouchsafed to the Church by the ministry of
Christ and of his holy Apostles.
[The tabernacle itself was a representation of Christ,
"in whom dwelt all the fulness of the Godhead bodilyc," and
who in his incarnate state "dwelt (tabernacled) amongst us d."
The priests, the altar, and the sacrifices, shadowed him forth
as "the Great High-Priest," through whom alone we can
come to God e ; and who, being himself the altar that sancti-
fied the giftf, "offered himself a sacrifice for the sins of the
whole worldg," even "an offering and a sacrifice to God of a
sweet smelling savour h." The altar of incense also designated
that same divine Saviour as ever living to make intercession
for us i, The candlestick also, and the table of shewbread,
represented him as "the light of the world k," and as "the
bread of life, of which whosoever eats shall live for ever
1
."
The lavers too represented him as " the fountain opened for
sin m," in which every one "who washeth is cleansed from
~ s i n n." The same may be said of every the minutest vessel
m the sanctuary : they all shadowed forth the Lord Jesus in
some part of his Mediatorial office. But I must by no means
omit to mention the ark, in which the tables of the Law were
placed, and which was covered by the mercy-seat of precisely
the same dimensions, and which represented him as fulfilling
the Law for us
0
, and as obtaining mercy for all who should
b Heb. vili. 5.
e Heb. x. 19-22.
h Eph. '\" 2.
1
John vi. 48, 58,
0
Rom. x. 4.
c Col. ii. 9.
f Heb. xiii. 10.
i Heb. ix. 24.
m Z h ... 1
ec Xlll .,.
d John i, 14. f.t1Kf,JIWf1'fV,
g Heb. x. 12.
k John viii. 12.
n Rev. i. 5.
}}7 .] THE TA-BERNACLE SERVICE COMMENCED. 559
come to God by himP. Now all of these, whether the vessels,
or the persons who officiated in the use of them, " were
anointed with oil q," to shew, that even Christ himself,
anointed with the oil of gladness above his fellowsr," had "the
Spirit given to him without measure for the performance of
his work
8
;" and that no person or service can ever be " accept-
able to God," unless it be "sanctified by the Holy Ghostt."]
Let us next turn our attention to,
11. The corresponding work that is now called for at
our
We are now called, every one of us,
1. To realize in our minds the things here sha-
dowed forth-
[The wonders of Redemption should occupy our attention
every day: but on this day especially should we be coming to
God in "that new and living way which Christ has opened for
us through the veil." We should go to the Lord Jesus Christ as
our sacrifice, and as the altar that sanctifies that sacrifice, and
as the priest that offers it. Under all the characters that have
been before contemplated concerning him, we should apply to
him---" receiving every thing out of his fulnessu."
From day to day, as long as the Jewish polity existed, were
the various sacrifices and services of the Mosaic ritual renewed:
and as long as the world shall stand, must we look to Jesus as
here shadowed forth, feeding on him as our bread, washing in
him as our laver, and living altogether by faith on himx.
Would to God that every one of you would this very day
begin these services, if you have hitherto been strangers to
them ; or prosecute them with redoubled ardour, if you have
aheady entered on this life of faith! ---]
2. To get them spiritually wrought within our own
souls-
[W e have said that Christ was mystically shadowed forth
in all the services of that day. And this is true. But it is
also true that the life of God in ozt,r own souls was spiritually
represented. Yes, Brethren, "we are temples of the Holy
GhostY ;" and "God will come down and dwell in usz ;" yea,
" Christ will dwell in our hearts by faith a," And in us are
" the sacrifices of prayer and praise to be offered to him con-
tinually b.'' In truth, we ourselves are to be living sacrifices
P Heb. vii. 25.
s John iii. 34.
X Gal. ii. 20.
a Eph. iii. 1i
q ver. 9, 13-15.
t Rom. xv. 16 ..
Y 1 Cor. vi. 19.
b Heb. xiii. 15.
r Ps. xlv. 7.
u John i. 16.
z 2 Cor. vi. 16.
560 EXODUS, XL. 33, 34.
[118.
to him c ; and, as an holy priesthood, we are to be offering
ourselves to him d, Every faculty of our souls is to be
sanctified to his service by the Holy Spirit, lightened by his
light, and nourished by his grace. We are, in fact, to be
"lights in this dark world e," and "witnesses for Jehovah, that
he alone is Godf." My dear Brethren, this conformity to
Christ is at once our duty and our privilege: and to "grow
up into him in all things as our living Head," is the work of
every day throughout our whole livesg. Now, then, I call
you to commence this work, if it be not yet begun ; or to pro-
ceed in it with augmented ardour, if, through the grace of
God, it be already begun in your souls. And for your
encouragement, I will venture to affirm, that the tokens of
God's approbation which were vouchsafed to Moses, shall as
really, if not so sensibly, be renewed to you; for "the glory
of the Lord shall fill" your souls, and the most signal mani-
festations of his love shall abide with you, both in this world,
and in the world to comeh ---]
And now I APPEAL to you, whether this will not be
a good employment for the season on which we
have just entered ?
[Who does not regret that he has lost so much tjme
Moses, considering how many months had been
consumed in the wilderness before he began his work, could
not have well completed it before. But who amongst you
might not have begun long before, and been now both serving
and enjoying God in a tenfold greater degree, if he had duly
improved his time, and prosecuted his work with unremitting
care Well ; let it then be your endeavour now to "redeem
the time ;" that, if this be the destined period that is to put
an end to your earthly existence, you may enter with joy into
the presence of . your Lord, and be for ever happy in the
bosom of your God.]
c R .. 1
om. xu. .
f I I"' 12 sa1. x m.
d 1 Pet. ii. 5.
g Eph. iv. 15.
CXVIII.
e Phil. ii. 15.
h ver. 34, 35.
ERECTING OF THE TABERNACLE.
Exod. xl. 33, 34. So Moses finished tke work. Then a cloud
covered the tent of the congregation, and the glory of the
Lord filled the tabernacle.
AN union of many hands and much zeal must of
. !lecessity any work that is undertaken. So
1t proved m the constructing of the tabernacle ; the
118.] ERECTING OF THE TABERNACLE.
561
whole of which, notwithstanding the exquisite s:kill
and workmanship with which every part of it was
formed, was in about the space of seven months
completely finished, so as to be capable of being all
erected, and brought into use in one single day.
Such activity could not but be highly pleasing to
God, in whose service it was employed. Accordingly
we find that he immediately testified his approbation
of it by a most astonishing act of condescension and
grace.
That we may see the subject in its true light, let
us inquire into, '
I. The work here referred to-
This was the constructing of the tabernacle ; a
work of singular excellency and importance, whether
it be considered in itself, or in its typical design.
Let us view it,
1. In itself-
[It will be proper to notice briefly its form. There was
a court about sixty yards long, and thirty broad, enclosed by
linen curtains, suspended about nine feet high on brasen
pillars. Within that, at the west end of it, was a structure,
about eighteen yards long, and six broad, made with boards
of Shittim wood, covered with gold, and fastened together by
bars of the same materials. The boards were forty-eight in
number, :fixed in ninety-six sockets of silver, each of them
about an hundred pounds weight. The whole was covered
:first with curtains of :fine embroidered linen, and then with
three other coverings, one of goats' hair, another of rams' skins
dyed red, and another of badgers' skins. This structure was
divided into two apartments, called the holy place, and the
holy of holies ; the former being about twelve yards by six ;
and the latter six yards square, and as many high. The en-
trance to each of these was from the east, (as was that of the
outward court also,) each leading to the other through a veil
of embroidered linen.
The furniture of the whole was quite appropriate. In the
outer court, (to which all clean Hebrews and proselytes had
access,) was the brasen altar, on which the sacri:fices were
offered, and the brasen laver, in which the priests and Levites
were to purify themselves. In the holy place (into which
the priests were admitted) was the candlestick, the table of
shewbread, and the altar of incense. In the holy of holies
(where the high-priest alone entered, and that only on one day
VOL. I. 0 0
562 EXODUS, XL. 33, 34.
[118.
in the year,) was the ark, covered by the mercy-seat; on which
the Shechinah (the bright cloud, the symbol of the
Deity), between cherubim. In the ark the tables of the law
were deposited: and at a subsequent period, Aaron's rod that
budded, and the golden pot that had the manna, were laid up
before ita.
"\Ve need not enter minutely into these. things: it will be
more instructive, after taking this summary view of the whole,
to notice it,]
2. In its typical design-
[In interpreting the types, we must bear in mind that the
greater part of them had reference to Christ in one view, and
to his Church and people in another view. This was particu-
larly the case with respect to the tabernacle. .
It typified, in the first place, the Lord Jesus Christ. Our
Lord himself, speaking of his own body, says, "Destroy this
temple, and in three days I will raise it up again b," And in
the Epistle to the Hebrews, his body is represented as that
" more perfect tabernacle in which he ministered, and which
was not made with hands, as the other was, but by the imme-
diate agency of the Holy Ghostc." The correspondence be-
tween the two is obvious: for" in Him dwelt all the fulness ot
the Godhead bodily:" and through his atoning sacrifice, and
sanctifying grace, and prevailing intercession, we all are brought
into a state of acceptance with God. 0n the other hand, as there
was no way to the Mercy-seat but through the Holy Place,
" so no man can now come unto the Father but by him."
It further typified the Church, which, though mean without,
"is all glorious within." In that alone is any acceptable
sacrifice offered unto God. In that alone are the sanctifying
operations of the Spirit. experienced. In that alone is the
bread of life administered, or the light of truth exhibited. In
alone does God manifest his glory, or communicate his
savrng b_enefits. Hence the beloved disciple, speaking of the
Church m the latter days, says, "The tabernacle of God is with
men, and will dwell with and they shall be his people,
and God himself shall be With them, and be their God d,"
Once more, it typified heaven also. Remarkable is the lan-
guage of the Apostle, who says, " Christ is not entered into
the holy :places niade .with hands, which are the figures of the
true, but met?. heaven ztself, now to appear in the presence of
for us There, n?t the symbol of the Deity, but all the
glory of the Godhead, 1s unveiled. There the sacrifices of
prmse and thanksgiving ascend up with a sweet odour unto
: Heb. ix. 4, 5. with 1 Kings viii. 9. b Johnii.19, 21.
Heb. vm. 2. and ix. 9-11. d Rev; xxi. 3. H b
.ll e 1x. 24.
118.]
ERECTING OF THE TABERNACLE.
563
God continually. There the illumination, the nourishmentJ
the purity of every soul is complete. No veil obstructs the
view, or forbids the access, of any individual: the beatific
vision is vouchsafed to all, and the full frtfi.tion of their God is
the portion of all the saints.]
If we judged only from the minuteness of the
orders which God gave respecting this work, we
should conceive highly of its importance: but still
more shall we see it, if we consider,
11. The testimony of his approbation with w,hich God
honoured it-
[W e must bear in mind that Israel had sinned a grievous
sin ; that, at the intercession of Moses, God had turned away
from his holy indignation, and promised to continue with them
as their God. In token of his reconciliation, he ordered this
tabernacle to be made for him; and the very day it was erected,
he came down visibly to take possession of it as his peculiar
residence, and so filled it with his glory, that Moses himself
could no longer stand to minister there f. Now whilst this
testified his approbation of their work, and of those who had
been engaged in it, it shewed to all future generations, that
He will return to those in love and mercy, who return to him
in a way of penitence and active obedience.
In this view, we are led to consider this event, not as re-
lating to the Israelites merely, but as speaking to us. Where
is the nation, where the church, where the individual, who has
not given just occasion to the Lord to shut up his loving-kind-
ness in displeasure? ---Yet where is there to be found,
in the annals of the world, one single instance, wherein God
has turned a deaf ear to the supplications of a real penitent?
Instances to the contrary are without number ---. And
God, as in the history before us, has seemed ambitious, as it
were, to make "his grace abound, not only where sin had
abounded," but (I had almost said) in proportion as sin had
abounded---We must be careful not to "limit the Holy
One of Israel," whose "ways and thoughts are as far above ours,
as the heavens are above the earth." We are apt to forget that
he is the same God now, as he was in the days of old: but
"he changeth not:" and if his manifestations be less visible
than formerly, they are not a whit less real, or less graciousg.]
APPLICATION-
[The day on which this work was finished was the fust
day of the yearh. What a blessed commencement was it ot'
f ver. 35.
g 2 Cor. vi. 16. and John xiv. 21.
oo2
h ver. 2.
564 EXODUS, XL. 33, 34.
[118.
the new year 1 How sweet must have been the retrospect to
all who had been engaged in the work, when they saw that they
had not spent the preceding year in vain ! Each could call to
mind some sacrifices which he had made for God, or some exer-
tions used in his service : and they would enter on the new year
with a determined purpose to serve and honour God more than
they had ever yet done. Beloved Brethren, is it so with you?
Have you in your consciences an evidence that you have lived
for God, and made it a principal object of your life to serve
and honour i m ? ~ -But, however the past year may have
been spent, be think yourselves now what work you have to do
for him, and how you may perfect it with expedition and care.
And 0 that we may speedily have such a day amongst us as
the Israelites enjoyed; all of us presenting to him our souls
and bodies for his habitation, and receiving from him undoubted
tokens of his favourable regard !]
L E V 1 rr I C lJ S.
CXIX.
THE BURNT-OFFERING.
L ~ v i. 3, 4. If his offering be a burnt-sacrifice of the herd, let
him offer a male without blemish : he shalt offer it of his own
voluntary will, at the door of the tabernacle of the congrega-
tion, before the Lord. And he shall put his hand upon tlul
head of the burnt-offering; and it shall be accepted for ltim,
to make atonement for him.
THE institution of sacrifices may be considered
as nearly coeval with the world itself. As soon- as
man had fallen, he needed an atonement ; and an
atonement was provided for him by God himself ;
who promised, that " the seed of the woman should
bruise the serpent's head:" nor can we reasonably
doubt, but that God himself, who, we are told, "clothed
our first parents with skins," appointed the beasts,
whose skins were used for that purpose, to be offered
up first in sacrifice to him. Whence, if God had not
originally sanctioned it, should Abel think of offering
up "the firstlings of his flock?" and why should that
very sacrifice receive such a signal testimony of the
divine approbation ? Even the distinction between
clean and unclean animals was known before the
flood ; and an additional number of the clean were
taken into the ark, that there might be wherewith to
offer sacrifice unto the Lord, when the deluge should
be abated. Abraham also, and Melchizedec, and Job,
all offered sacrifices, before the Mosaic ritual was
known : so that Moses did not so much introduce
new institutions, as regulate those which had existed
before; and give such directions respecting them, as
should suit the dispensation which his ritual was in-
tended to prefigure.
566 LEVITICUS, I. 3, 4. [119.
Sacrifices are of two kinds, propitiatory, and eucha-
ristical; the one to make atonement for sins committed;
the other to render thanks for mercies received. Of
the propitiatory sacrifices we have an account of no
less than six different sorts ; (all of which are stated
in the seven first chapters of Leviticus;) ""the burnt-
offering, the meat-offering, the sin-offering, the tres-
pass-offering, the offering of consecrations, and the
peace-offeringa." It is of the first of these that we
are to speak at this time.
We shall notice,
I. The offering itself-
[The burnt-offering was the most ancient and dignified of
all the sacrifices, and at the same time the most frequent; there
being two every day in the year, except on the Sabbath-days,
when the number was always doubled. The things of which it
consisted, varied according to the ability of the offerer: it might
be taken :fro:in among the herd, or the flock, or of fowls b: that
so no one might have any excuse for withholding it at its proper
season. By this accommodation of the offering to the circum-
stances of men, it was intended, that every one should evince
the sincerity of his heart in presenting unto God the best
offering that he could; and that no one should be discouraged
from approaching God by the consideration that he was not
able to present to him such an offering as he could wish. "The
turtle-dove or young pigeon " was as acceptable to God as the
"ram" or " bullock," provided it was offered with a suitable
frame of mind. Indeed the directions respecting the poor man's
offering were as minute and particular as anyc: which shewed,
that God has no respect of persons ; and that his Ministers
also must at their peril be as anxious for the welfare, and as
attentive to the interests, of the poorest of their flock, as of
the most opulent.
One thing was indispensable ; that the offering, whether of
the herd or of the flocks, must be " a male, and without
blemish." It was to be the most excellent of its kind, in order
the more fitly to shadow forth the excellencies of our incarnate
God; who alone, of all that ever partook of our nature, was
without sin. Had the smallest imperfection attached to
him, he could -not have been a propitiation for our sins. The
utmost care therefore was to be taken in examining the offerings
a Lev. 3'7. were not altogether propitiatory; but are
numbered With l:he propitiatory, because they were in part burnt upon
the brasen altar.
b ver. 3, 10, 14. c ver.
119.J
THE BURNT-OFFERING.
which prefigured him, that they might, as far as possible,
exemplify his spotless perfection.]
11. The manner in which it was presented-
Here also we notice veTy minute directions re
specting,
1. The offerer--
[He must bring his sacrifice "of his owu voluntary will."
He must feel his need of mercy, and be very desirous to obtain
it. He must see that no mercy can be found, except by means
of a sacrifice: and he must thankfully embrace the opportunity
afforded him; not accounting God his debtor for the sacrifice
offered to him, but himself a debtor to God, for his permission
to approach him in such a way.
He must bring his sacrifice to " the door of the tabernacle
of the congregation, before the Lord." Whilst, in doing this,
he acknowledged that the Lord dwelt there in a peculiar
manner, he publicly, before all the people, acknowledged him-
self a sinner like unto his brethren, and needing mercy no less
than the vilest of the human race. Not the smallest degree of
self-preference could be allowed; but all must be made to see
and feel that there was but one way of salvation for ruined man.
Further, he was to "put his hand upon the head of his
offering." By this significant action, he still more plainly de-
clared, that he must perish, if ever his sins should be visited
upon him ; and that all his hope of acceptance with God was
founded on the vicarious sufferings of this devoted victim.]
2. The offering itself-
[This must be" slain," (whether by the offerer or the priest,
is uncertain d,) and its "blood be sprinkled round about upon
the altar." The slaughtered animal was then to be "flayed,"
and "cut into pieces," according to a prescribed rule: "the
inwards and the legs," which might be supposed to need some
what of purification, were "washed," and, together with the
whole body, "burnt upon the altar." The skin alone remained,
as a perquisite of the priest e. Do we not see in these things a
striking exhibition of the sufferings of the Son of God, who
was in due time to become a sacrifice for the sins of the whole
world? Death was the wages due to sin, and that too under
the wrath of an offended God. True it is, that the consuming
of an animal by fire was but a faint representation of that
d We apprehend it was by the priest, or some Levite assisting him.
See ver. 15. The same ambiguity as to the meaning of the word,
"they," may be seen in 2 Chron. xxix. 22; but it is plain, from
ver. 34. of that chapter, that neither the priests nor the offerers killed
the sacrifices ; but the Levites killed them, and the priests received
the blood. e Lev. vii 8.
568 LEVITICUS, I. 3, 4. [119.
misery, which we must to all eternity have endured; and of
that which our blessed Lord sustained, both in his body and
in his soul, when he died under the load of our iniquities.
The partial washing of the sacrifice might probably denote
the perfect purity of Christ; or perhaps it might intimate the
concurrence of the Holy Spirit, through whose divine agency
he was fitted for a sacrifice, and by whose almighty aid he was
enabled to offer himself up to God: for it was" through the
eternal Spirit that he offered' himself without spot to God."]
Ill. The benefits resulting from it-
[" It was accepted for the offerer, to make an atonement
for him." As there were two kinds of guilt, ceremonial and
moral, so there were two kinds of absolution, one actual in the
sight of God, the other merely external and shadowy. We ob-
serve then in relation to these sacrifices, that they cleansed from
ceremonial defilement really, and from real defilement ceremo-
nially. There were certain things, not evil in themselves, but
made so by the special appointment of God, (such as the touching
of a grave or a dead body;) and the persons who had done them
were to be accounted unclean, till they were purified in the way
prescribed: and their observance of the prescribed forms did
really purge them from the defilement they had contracted, so
that no guilt would be imputed to them, nor any punishment in-
flicted, either in time or eternity. On the other hand, there were
things really evil, (as theft or perjury,) which subjected the
offender to punishment by the laws of man: now the guilt of
these crimes was not purged away by the appointed sacrifices,
any further than the exempting of the person from the punish-
ment denouncedhy law: his conscience still remained burthened
with guilt; and he must, notwithstanding all his sacrifices, answer
for his crimes at the tribunal of God. This is the distinction
made for us by God himself, who s-ays, that "the blood of
bulls and of goats, and the ashes of an heifer sprinkling the
unclean, did really sanctify to the purifying of the flesh :" but
they " never could make a man perfect as pertaining to the
conscience:" in that sense, "it was not possible that the blood
of bulls and of goats could take away sins."
It may be asked then, What benefit was there to counter-
balance the cost and trouble of the sacrifices? I answer that
an exemption from temporal judgments, whether by
God or man, was a great benefit: but to be encouraged to
to God as a merciful and gracious God, and to have
Christ so clearly and constantly exhibited before their eyes
was an unspeakable benefit, which would have been cheapl;
purchased by the cattle on a thousand hills.]
. In this ordinance we may find,
1. Much for our instruction-
119.]
THE BURNTOFFERING . 569
[Of all the subjects that can be offered to our view, there
is not any that can bear the least comparison with that leading
subject of the Gospel, Christ crucified : and I had almost said,
that the New Testament itself scarcely unfolds it more clearly,
than the ordinance before us. What would the most ignorant
of the Jews imagine, when he saw the sacrifice led forth, the
offerer putting his hand upon it, and the priest slaying it, and
afterwards reducing it to ashes? Would he not see that here was
a manifest substitution of an innocent creature in the place of
the guilty, and that that very substitution was the means of
reconciling the offender to his God? I will grant, that a person
ignorant of the typical nature of those ordinances, might be led
to ascribe the benefit to the ordinance itself, without looking
through it to the sacrifice which it shadowed forth; but he
could not be so blind as not to see, that acceptance with God
was by means of a vicarious sacrifice. Yet, behold, we Chris-
tians, who live under the meridian light of the Gospel, need to
be told, that we must be saved entirely through the atonement
of Christ : yea, after all that a minister, or God himself, can
say, the great majority of us will seek acceptance, in whole or
in part, by our. own righteousness. Go back to the Law: ask
a Jew to teach you : let those whom you despise for their igno-
rance, be your preceptors. It is a shame and scandal that sal-
vation by Christ is so little known amongst usr, and that the
preachers of it are yet represented as setting forth a " new
doctrineg." Be instructed then, ye opposers of Christ cruci-
fied, who are yet ignorantly " seeking to establish your own
righteousness :" learn, even from the Law itself, to embrace
the Gospel: and "kiss the Son, lest he be angry, and ye
perish from the way."]
2. Much for our imitation-
[Every one whose conscience convicted him of sin, offered,
"of his own voluntary will," the best sacrifice he could; grudg-
ing nothing whereby he might honour God or promote his own
salvation. An iueligious man might have asked, 'Wherefore
is all tlris waste of cattle, which, instead of being consumed by
fire, might be sold, or given to the poor?' But the man who
fears God, would reply, that nothing can be wasted which is
in any way conducive to God's honour and our salvation. This
is the spirit that should animate us. We may be called to
make sacrifices for God : our reputation, our interest, our
liberty, our very lives, may be called for in his service: and.
shall we be backward to make the sacrifice ? Alas ! too
many of us are rather for a cheap religion ; and their chief
anxiety is, to get to heaven at as cheap a rate as possible, and
to sacrifice for God as little as they can: if they are poor,
f 1 Cor. xv. 34. g Acts xvii. 19.
570
LEVITICUS, II. 1-3.
[120.
Their little can't be spared ; and if they are rich, Their victim
iS too costly. Away with low thoughts:
let the large and liberal spmt of Chnstiamty possess your
souls : let nothing that you have move you ; nor any
thing that you can endure : be Willing to be bound, or even
die for the Lord's sake. As for your lusts, let them be sacn-
and utterly consumed: the sooner they are the
better. And those things, which, if not called for by_God
way of his providence, you might innocently retam, bnng to
the altar with your own hands, and, of yo?f'r own voluntary
will, offer them to God : spare not any thing one . moment,
if it stand in competition with your duty, and the mamtenance
of a good conscience before God. In a " present your
own selves to him a living sacrifice; for that 1s your reasonable
service ; and it shall be accepted of your God h."]
h Rom. xii. 1.
cxx.
THE MEAT-OFFERING.
I.ev. ii. 1-3. And when any will offer a meat-o.ffering unto
the Lord, his offering shall be of fine jlour: and he shall pou-r
oil upon it, and put frankincEnse thereon: and he shall bring
it to Aaron's sons, the priests : and he shall take thereout his
handful of the flour thereof, and of the oil thereof, with all
the frankincense thereof; and the priest shall burn the me-
morial of it upon the altar, to be an offering made by fire, of
a sweet savour unto the Lord: and the remnant of the meat-
offering shall be Aaron's and his sons': it is a thing most holy
of the offerings of the Lord made by fire.
IN order to a judicious exposition of the types, it
is necessary that we should have certain canons of
interpretation, to which we should adhere: for, with-
out them, we may wander into the regions of fancy,
and cast an obscurity over those Scriptures which we
undertake to explain. Now it must be remembered,
that Christ and his Church, together with the whole
of salvation, whether as wrought by him, or as
by th.em, were the subjects of typical exhi-
bltion. Sometimes the type pointed more immediately
at one part of this subject, and sometimes at another;
a:nd sometimes it applied to different parts at the same
time. for instance, certainly repre-
sent.ed Chnst, m whom dwelt all the fulness of the
Godhead bodily:" and it represe11ted the Church also
/
120.j
THE MEAT-OFFERING.
571
in which God's presence is more especially manifested,
and his service more eminently performed. The types
being expressly instituted for the purpose of pre-
figuring spiritual things, have a determinate meaning
in their minutest particulars: and it is highly probable
that they have always a two-fold accomplishment, one
in Christ, and the other in the Church. For instance;
every sacrifice undoubtedly directs our views to Christ:
yet we ourselves also, together with our services, are
frequently represented as sacrifices acceptable to him :
which shews, that the sacrifices have a further re-
ference to us also. But here, it is of great importance
that we distinguish between those expressions of the
New Testament which are merely metaphorical,
and those which are direct applications of the types.
St. Paul, speaking of the probability of his own martyr-
dom in the cause of Christ, says, " If I be qffered upon
the sacrifice and service of your faith, I joy and rejoice
with you all." Here he alludes to the drink-offerings,
which were always poured out upon the sacrifices ;
and intimates that he was willing to have his blood
poured out in like manner for the Church's good.
This, as a metaphor, is beautiful; but if we were to
make the sacrifices typical of faith, and the drink-
offerings typical of martyrdom, and from thence pro-
ceed to explain the whole type in like manner, we should
bring the whole into contempt. The rule then that
we would lay down is this ; to follow strictly the
apostolic explanations as far as we have them ; and,
where we have them not, to proceed with extreme
caution; adhering rigidly to the analogy of faith, and
standing as remote as possible from any thing which
may appear fanciful, or give occasion to cavillers to
discard typical expositions altogether.
The foregoing observations are particularly appli-
cable to the supject of our present consideration.
We apprehend that the meat-offering might be applied
in every particular both to Christ and his Church:
but in some instances the application would appear
forced; and therefore we think it better to omit some-
things which may possibly belong to the subject, than
572 LEVITICUS, II. 1-3. [120.
tq obscure the whole by any thing of a doubtful
nature. Besides, there are in this type such a mul-
titude of particulars, that it would not be possible to
speak satisfactorily upon them all in one sermon, if
we were to take them in the most comprehensive
view: we shall therefore confine ourselves to such
observations as will commend themselves to your
judgment, without perplexing you by too great a
diversity on the one hand, or by any thing fanciful
or doubtful on the other.
That we may prosecute the subject in a way easy
to be understood, we shall distinguish the meat-
offering by its great leading feature, and consider it
in that view only. The burnt-qffering typified ex-
clusively the atonement of Christ: the 1neat-qjfering
typified our sanctification by the Spirit.
As for the meat-offerings which accompanied the
stated burnt-offerings, they, together with their at-
tendant drink-offerings, were wholly consumed upon
the altar; but those which were offered by them-
selves, were burnt only in part; the remainder being
given to the priests for their support. It is of these
that we are now to speak. The different materials
of which they consisted, will serve us for an easy
and natural distribution of the subject.
The first thing to be noticed is,
u The fine flour"-
[Whatever we see burnt upon the brasen altar, we may
be sure was typical of the atonement Of Christ: whether it
were the flesh of beasts, or the fruits of the earth, there was
no _difference in this respect: it equally typified his sacrifice.
This not only from the meat-offering being frequently
with the burnt-offering in this very view a,
but from _It; berng referred to as a means of expiating
. moral . It IS O_!l this that we number it among
the propztzatory sacrifices, notWithstanding its use in other
respects was widely different. There is indeed in the mode
of treating this fine flour, something well suited to shadow
forth.the sufferings of Christ: it was baked (in a pan or oven)
or frzed, and, when formed into a cake, was broken and burnt
. .a See Ps. xi. 6-. 8. and Heb. x. 5-8 .
. . b 1 iii. 14. and xxvi. 19. The mincha is the offering
spoken of m both these places.
120.]
THE MEAT-OFFERING. 573
upon the altar. Who can contemplate this, and not see in ;it
the temptations, conflicts, and agonies of the Son of God?
We cannot but recognise in these things, HIM, "who was
wounded for our transgressions and bruised for our iniquities ;"
who himself tells us, that "He was the true bread, of which
whosoever ate, should live for ever."
In the close of the chapter we are told, that, notwithstand-
ing the first-fruits, when offered as the first-fruits, might not be
burnt upon the altarc, yet, if offered as a meat-offering, they
would be accepted d; and that in that case the ears must be
dried by the fire, and the corn be beaten out, to be used
instead of flour. The mystery in either case was the same:
the excellency of Christ was marked in the quality of the corn,
and his sufferings in the disposal of it. J
The next thing that calls for our attention is,
" The oil"-
[Though the sacrifice of Christ is the foundation of all our
hopes, yet it will not avail for our final acceptance with God,
unless we be " renewed in the spirit of our minds," and be
rendered "meet for the heavenly inheritance." But to effect
this, is the work of the Holy Spirit, by whose gracious opera-
tions alone we can "mortify the deeds of the body," and attain
the divine image on otir souls. Hence, in approaching God
with their meat-offering, they were to mingle oil with the flour,
or to anoint it with oil, after having previously made it into a
cake. We do not deny but that this part of the ordinance might
represent, in some respect, the endowments of Christ, who was
anointed to his work, and fitted for it, by a superabundant
measure of the Holy Ghost e: but, as it seems designed more
particularly to mark the sanctification of our souls, we the ra-
ther confine it to that sense. And in this we have the sanction
of two inspired persons, a Prophet, and an Apostle, both of
whom refer to the mincha as expressive of this very idea.
Isaiah, speaking of the conversion of the Gentiles in the latter
days, says, "Men shall bring them for an offering (a mincha)
unto the Lord, as the children of Israel bring an offering (a
mincha) in a clean vessel into the house of the Lord f." And
St. Paul, speaking of that event as actually fulfilled under his
ministry, goes yet further into the explanation of it, and says,
that the sanctification of their souls by the Holy Ghost cor-
responded with the unction wherewith that offering was
anointed: "I am," says he, "the minister of Jesus Christ to
. the Gentiles, that the offering up of the Gentiles might be
acceptable, being sanctified by the Holy Ghostg."
c ver. 12. d ver. 14-16 ...
f Isai. lxvi. 20.
e Luke iv. 18. and John iii. 34
g Rom. xv. 16.
574 LEVITICUS, II. 1-3.
{120.
Here then we are warranted in saying, that all who would
find acceptance with God, must " have an unction of the Holy
One, even that anointing which shall abide with them and
teach them all things h." We should "be filled with the Spirit,
and "live and walk under" his gracious in:fluencesi.]
In a subsequent part of this chapter there is an
especial command to add to this, and indeed to every
sacrifice, a portion of
"Salt,"-
[Here we have no difficulty ; for the very terms in which
the command is given, sufficiently mark its import: " Thou
shalt not suffer the salt of the covenant of thy God to be lack-
ing from thy meat-offeringk." Had salt been mentioned alone,
we might have doubted what meaning to affix to it; but, being
annexed to the covenant of God, we do not hesitate to explain
it as designating the perpetuity of that covenant. It is the
property of salt to keep things from corruption : and the
Scriptures frequently apply it to the covenant, in order to
intimate its unchangeable nature, and duration
1
In this view
of it, we are at no loss to account for the extreme energy with
which the command is given, or the injunction to use salt in
every sacrifice : for we cannot hope for pardon through the
sacrifice of Christ, nor for sanctification by the Spirit, but
according to the ten our of the everlasting covenant. Nay, nei-
ther the one nor the other of these, nor both together, would
have availed for our salvation, if God had not covenanted with
his Son to accept his sacrifice for us, and to accept us also as
renewed and sanctified by his Spirit. We must never there-
fore approach our God without having a distinct reference to
that covenant, as the ground and measure, the pledge and ear-
nest, of all the blessings that we hope for. Even Christ himself
owed his exaltation to glory to this covenant; it was " through
the blood of the everlasting covenant that his God and Father
brought him up again from the dead m," And it is because" that
covenant is ordered in all things and sure," that we can look up
with confidence for all the blessings both of grace and glory.]
Together with these things that are enjoined, we
find some expressly prohibited: there must be
H No leaven, nor honeyn"-
according to our Lord's own explanation of it,
wru: as an emblem of corruption either in doctrine
or m pnnCipleo: and honey seems to have denoted sensuality.
Now these were forbidden to be blended with the meat-offering.
1 John ii. i Gal.v. 25. k ver:}3
See Numb. XVlll, 19. 2 Chron. xm. 5. m Heb. xm. 20.
n ver. 11.
0
Matt. xvi. 12. Luke xii. 1.
120.]
THE MEAT-OFFERING.
675
There were occasions, as we shall see hereafter, whereon leaven
at least might be offered; but in this offering not the smallest
measure of either of them was to be mixed. This certainly
intimated, that, when we come before God for mercy, we must
harbour no sin in our hearts. We must put away evil of every
kind, and offer him only " the unleavened bread of sincerity and
truth." The retaining " a right hand or a right eye," con-
trary to his commands, will be as effectual a bar to our accept-
ance with God, as the indulgence of the grossest lusts. If we
would obtain favour in his sight, we must be " Israelites
indeed, and without guile."]
There was however one more thing to be added to
this offering, namely,
" Frankincense"-
[The directions respecting this were singularly precise and
strong. This was not to be mixed with the offering, or strewed
upon it, but to be put on one part of it, that, while a small
portion only of the other materials was put upon the altar, the
whole of this was to be consumed by fireP. Shall we say, that
this was enjoined, because, being unfit for food, it was not to be
kept for mere gratification to the priests, lest it should be
brought into contempt? This by no means accounts sufficiently
for the strictness of the injunction. We doubt not but that
its meaning was of peculiar importance; that it was intended
to intimate "the delight" which God takes in the services of
his upright worshippersq, of those especially who come to him
under the influences of his Spirit, trusting in the Saviour's
merits, and in the blood of the everlasting covenant. Yes,
their every prayer, their every tear, their every sigh and groan,
comes up with acceptance before him, and is to him " an odour
of a sweet smell," " a sacrifice pleasing and acceptable unto
him through Jesus Christ." As the sacrifice of Christ himself
was most pleasing unto God, so are the services of all his people
for Christ's saker.]
There is yet one thing more which we must notice,
namely, that a part only of this offering was burnt,
and that
" The remnant" was given to the priests s_
[The handful which was burnt upon the altar, is repeatedly
called "a memorial:" and it was justly called so, especially by
those who had an insight into the nature of the offering which
they presented: for it was a memorial of God's covenant-
engagements, and of their a.ffiance in them. Such also is, in
P ver. 2, 16. "all, all." q Prov. xv. 8.
r Compare Eph. v. 2. with Heb. xiii. 16. Phil. iv. 18. and 1 Pet,
ii. 5. .
8
ver. 3, 10.
576 LEVITICUS, II. 13. [121.
fact, every prayer which we present to God: we remind God
(so to speak) of his promises made to us in his word; and we
plead them as the grounds of our hope, and the measure of
our expectations.
"The remnant was given to Aaron and his sons." This,
to the Israelites, would intimate, that all who would obtain
salvation for themselves, must at the same time be active in
upholding the interests of religion, and promoting the glory of
their God. To us, it unfolds a deeper mystery. We are fre-
quently spoken of in the New Testament as being ourselves
"made priests unto God t," Since the veil of the temple was
rent in twain, there is a way, "a new and living way, opened
for us into the Holy of Holies u ;" and all of us, as " a kingdom
of priests," have free and continual "access thither with bold-
ness and with confidencex:" and we also have a right to all the
provisions of God's house. It is our blessed privilege to feed
upon that bread of life, the Lord Jesus, who has emphatically
said, "My flesh is meat indeed, and my blood is drink indeedY,"
We may richly participate all the influences of the Spirit, and
claim all the blessings of the everlasting covenant. Indeed,
"if we feed not on these things, there is no life in us ; but if
we live upon them by faith, then have we eternal life."
Behold then, Brethren, " the remnant " of the offering: here
it is, reserved for us in this sacred treasury, the book of God.
Take of it; divide it among yourselves ; eat of it ; " eat and
drink abundantly, 0 beloved z ;" eat of it, and live for ever. It
is that "feast offat things," spoken of by the prophet, which
all of you are invited to partake ofa. Only let not any hidden
abomination turn it into a curse. If the bread be received even
from the Saviour's hands, and you partake of it with an unsanc-
tified heart, it will only prove an occasion of your more entire
bondage to Satan, and your heavier condemnation at the last b.
But, if you" draw nigh to God with a true heart, and full assu-
rance of faith," "he will abundantly bless your provision c,"
and " your soul shall delight itself in fatness d,"]
1
Isai. lxvi. 21. with 1 Pet. ii. 5. and Rev. i. 6. and xx. 6.
u Heb. x. 19-22. x Eph. iii. 12. Y John vi. 51-57.
z Cant. v. 1. a Isai. xxv. 6. b John xiii. "26, 27.
c Ps. cxxxii. 15. d Isai. lv. 2.
CXXI.
THE MEAT-OFFERING A TYPE OF CHRIST.
Lev. ii. 13.. Every of thy meat-offering shalt tkm4
season salt; nezther shalt thou suffer the salt of the
o.[ thy G?d to be lacking ftom thy meat-offering :
wzth all thzne o.fferzngs thou offer salt.
121.] THE MEAT-OFJ!'ERING A TYPE OF CHRIST. /)77,
THERE certainly is need of much sobriety and
caution in interpreting the typical parts of Scripture,
lest, instead of adhering to the path marked out for
us by the inspired writers, we be found wandering in
the regions of fancy and conjecture. But there are
some types, which, notwithstanding they be soberly
explained, appear at first sight the mere creatures of
one's own imagination; which, however, on a more full
investigation, evidently appear to have been instituted of
God for the express purpose of prefiguring the truths of
the Gospel. Of this kind is the ordinance now under our
consideration: for the elucidating of which, we shaH,
I. Explain the meat-offering-
The directions respecting it were very minute-
[Meat-offerings were annexed to many of the more
solemn sacrifices, and constituted a part of them a, But they
were also frequently offered by themselves. They were to
consist of fine flour, mixed with oil, and accompanied with
frankincense b, The quantity offered was at the option of the
offerer, because it was a free-will offering. The wheat might
be preseitted either simply dried and formed into flour, or
baked as a cake, or fried as a wafer c : but, in whatever way it
.was presented, it must by all means have salt upon it d, It was
on no account to have any mixture in it, either of honey, Or of
.leaven e. A part, or a memorial of it, was to be taken by the
priest (but with all the frankincense), and to be burnt upon the
altarf: and the remainder was for the maintenance of the
priest himself, as holy food g. When it was duly offered in
this manner, it was most pleasing and acceptable to God h.]
And this was altogether typical of things under the
gospel dispensation.
It was typical,
1. Of Christ's sacrifice-
[The meat-offering, or minclta, is often spoken of in direct
reference to Christ, and his sacrifice. In the Epistle to the
Hebrews, we have a long passage quoted from the Psalms, to
. shew that neither the meat-offering (mincha) nor any other
. sacrifice was to be presented to God, after that Christ should
have fullled those types by his one offering of himself upon
the cross i, And it is of great importance in this view to
a Numb. xxviii. throughout. b ver. 1, 2, 5. c ver. 4, 7, 14.
d ver. 13. e ver. 11. r ver. 16. g ver. 3 ..
h ver. 9.. i Compare Ps. xl. 6-8. with Heb. x. 5 ~ J O
\'OL. 1. P P
578 LEVITICUS, II. 13.
[121.
remember, that though the meat-offering wns for the most part
eucharistical, or an expression of thankfulness, it was some-
times presented as a sin-o.ffering, to make an atonement for sin :
only, on those occasions, it was not mixed with oil, or accom-
panied with frankincense, because every thing expressive of joy
was unsuited to a sin-offeringk. This is a clear proof, that it
must typify the sacrifice of Christ, who is the true, the only
propitiation for sin
1

Now there was a peculiar suitableness in this offering to
represent the sacrifice of Christ. Was it of the finest quality,
mixed with the purest oil, and free from any kind of leaven ?
this prefigured his holy nature, anointed, in a superabundant
measure, with the oil of joy and gladness m, and free from the
smallest particle of sin n. Its destruction by fire on the altar
denoted the sufferings he was to endure upon the cross ; while
the consumption of the remainder by the priests, marked
him out as the food of his people's souls, all of them being
partakers of the sacerdotal office, a kingdom of priests
0
The
frankincense also, which ascended in sweet odours, intimated
the acceptableness of his sacrifice on our behalf.]
2. Of our services-
[The. services of Christians are also frequently mentioned
in terms alluding to the mincha, or meat-offering. Their alms
are spoken of as a sacrifice well pleasing to GodP, an odour of
a sweet smell q. Their prayers are said to be as the evening
sacrifice, that was always accompanied with the meat-offeringr:
and the prophet Malachi, foretelling that, under the Gospel,
"all men," Gentiles as well as Jews, "should pray every-
where s," uses this language; "I have no pleasure in you
(Jews) saith the Lord, neither will I receive an offering (a
mincha) at your hand: for from the rising of the sun even to
the going down of the same, my name shall be great among
the Gentiles, and in every place incense shall be offered unto
my name, and a pure offering (mincha) ; for my name shall be
great among the heathen, saith the Lord of hosts t." word,
(he com,ersion of sinners, and their entire devoting ofthemselves
to God, is represented under this image : " They shall bring
all your says the prophet, for an offering (mincha)
unto the Lord, as the children of Israel bring an offering
(mincha) in a clean vessel unto the Lord u." And St. Paul
to the flour mixed with oil) speaks of himself as
m1mstenng the Gospel to the Gentiles, " that the offering up
k Lev. v. 11, 13. See also 1 Sam. iii. 14. 1 1 John ii. 2.
m Ps. xlv. 7. John iii. 34. n 1 Pet. ii. 22.
0
Ex.od_: :xix. 6. with 1 Pet. ii. 9. P Heb. :xiii. 16.
! r Ps. cxli. 2. with Numb. xxviii. 4, 5.
1 Tim. n. 8. t Mal. i. 10, 11. u Isai. lxvi. 20.
121.]
THE MEAT-OFFERING. A TYPE OF CHRIST.
579
of the Gentiles might be acceptable, being sanctified by the
Holy. Ghostx." .
Nor is it withollt evident propriety that our services were
prefigured by this ordinance. Was the :flom to be of the best
quality, and impregnated with oil? we must offer unto God,
not our body only, but our soul; and that too, ;:tnointed with an
holy unctionY. Was neither honey, nor leaven, to be mixed
with it? our .senices ;must be free from carnality z, or
hypocrisya. Was a part of it, together with all the frank-
incense, to be burnt upon the altar, and the remainder to be
eaten as holy food? thus must our services be inflamed with
divine love, and be offered wholT!g to the glory of God ; and,
while they ascend up with acceptance before God, they shall
surely tend also to the strengthening and refreshing of our own
souls b.]
There is, however, one circumstance in the meat-
offering, which, for its importance, needs a distinct
consideration; which will lead us to,
I I. Notice the strict injunction respecting the sea
soning of it with salt- .
It surely was not in vain, that the injunction re-
specting the use of salt in this, and in every other
.offering, was so solemnly thrice repeated in the space
of one single verse. But not . even that injunction
should induce one to look for any peculiar mystery
(at least, not publicly to attempt an explanation of
the mystery) if the Scriptures did not unfold to us its
meaning, and give us a clew to the interpretation of it.
The whole ordinance being typical, we mtl$t con-
sider this injunction,
1. In reference to Christ's sacrifice-
[Salt, in Scriptme, is used to denote savouriness and per-
petuity. In the former sense, our Lord compares his people
to good salt, while false professors are as " salt that has lost its
savourc." In the latter sense, God's covenant is often called
"a covenant of salt d.'' Apply then these ideas to the sacrifice
of Christ, and the reason of this reiterated injunction will
immediately appear.
How savoury to God, and how sweet to man, is the atone
x Rom. xv. 16. Y 1 Thess. v. 23. 1 John ii. 20, 27.
~ If we are to annex any other idea than that of leaven to " honey,"
.that of camality seems the most appropriate. Prov. xxv. 16, 27.
a Luke xii. 1. 1 Cor. v. 7, 8. b Isai. lviii. 10, 11.
c .Matt. v. 13, d Numb. xviii. 19. and 2 Chron. xiii. 5.
~
580 LEVITICUS, II. 13.
[121.
ment which Christ has offered! In the view of its acceptable-
ness to God, and in direct reference to the meat-offering, it is
thus noticed by St. Paul; " He gave himself for us, an offering
a.nd a sacrifice to God for a sweet smelling savoure." And, as
having laid,. by his own death, thefoundation of his spiritual
temple, he is said to be "precious unto man also, even unto
all them that believef."
Moreover the efficacy of his atonement is as immutable as
God himself. In this, as well as in every other respect, " Jesus
Christ is. the same yesterday, to-day, and for ever g." The
virtue of his blood to cleanse from sin, was not more powerful
in the day when it purified three thousand converts, than it is
at this hour, and shall be to all who trust in ith.J
2. In reference to our services-
[Let the ideas of savouriness and perpetuity be transferred
to these also, and it will appear that this exposition is not
dictated by fancy, but by the Scriptures themselves.
A mere formal service, destitute of life and power, may be
justly spoken of in the same humiliating terms as a false pro-
fessor, "It is not fit for the land, nor yet for the dunghilli."
Hence. our Lord says, in reference to the very injunction before
us, " Every sacrifice shall be salted with salt. Salt is good:
but if the salt have lost its saltness, wherewith will you season
it? HAVE SALT WITHIN YOURSELVESk." What can this mean,
but that there should be a life and power in all our services,
.an heavenliness and spirituality in our whole deportment?
We should have in ourselves
1
, and present to God m, and diffuse
on all around usn, a "savour of the knowledge of Christ."
. Nor is the continuance or perpetuity of our services less
strongly marked: for in addition to the remarkable expressions
of our Lord before cited
0
, St. Paul directs, that our " speech
be ALWAY with grace, seasoned withsaltP." There never ought
to be one hour's intermission to the divine life, not one moment
.when we have lost the savour and relish of divine things. J
In order to ~ due IMPROVEMENT of this subject, let us
reduce It to practice-
. 1. Let us take of Christ's sacrifice, and both pre-
.sent it to God, and feed upon it in our souls-
[ All the Lord's people are" kings and priests unto God q:"
all therefore J:ave a right to present to him this offering, and
to feed upon 1t: both of these things may be done by faith;
. -e E p l . ~ V. 2.
.h 1 John i. 7.
1
Matt. xvi. 23.
0
Mark ix, 49, 50.
f 1 Pet. ii. 7.
i Luke xiv. 34, 35.
m 2 Cor. ii. 15.
P Col. iv. 6
g Heb. xili. 8
k Mark ix. 49, 50.
n 2 Cor. ii. 14.
q Rev. i. 6,

GREEN EARS OF CORN TO BE OFPERED. 581
both must be done by us, if ever we would. find acceptance
with God. Let us think what would have been the state of
the Jewish priests, if they had declined the execution of their
office. Let us then put ourselves into their situation, and rest
assured, that a neglect of this duty will bring upon us God's
heavy and eternal displeasurer. On the other hand, if W
pelieve in Christ, and feed on his body and blood, we shall be-
monuments of his love and mercy for evermore s.]
2. Let us devote ourselves to God in the constant
exercise of all holy affections- .
[All we have is from the Lord; and all must be dedicated
to his service. But let us be sure that, with our outward ser-
vices, we give him our hearts t. What if a man, having good
corn and oil, had offered that which was damaged? Should it
have been acceptedu? Or, if he had neglected to add the salt,
should it have had any savour in God's estimation? So neither
will the form of godliness be of any value without the powerx;
but, if we present ourselvesY, or any spiritual sacrifice what-
ever, it shall be accepted of God through Christz, to our pre
sent and eternal comfort.]
r John vi. 53. s John vi. 54. t Prov. xxili. 26.
u Mal. i. 8. x 2 Tim. ill. 5. Y Rom. xii. 1. z 1 Pet. ii. 5.
CXXII.
GREEN EARS OF CORN TO BE OFFERED.
Lev. ii. 14-16. If thou offer a meat-offering of thy first-fruits
unto the Lord, thou shalt offer for the meat-offering of thy
first-fruits green ears of corn dried by tlte fire, even corn
beaten out of full ears. And thou shalt put oil upon it, and
lay frankincense thereon. It is a meat-offering. And the
priest shall burn the memorial of it, part of the beaten corn
thereof, and part of the oil thereof. It is an offering made
by fire unto the Lord.
AS there was a great variety of offerings under the
Law, such as burnt-offerings, peace-offerings, tres-
pass-offerings, sin-offerings, meat-offerings, so was
there a variety of those which I have last mentioned- ..
the meat-offerings. Some of these were constantly
offered with and upon the burnt-offerings : some of
them were offered separately by themselves : and
these also were of two different kinds ; some of them
being ord:inarJJ, and particular occasions;
and others of them extraordznary, _and altogether

582 LEVITICUS, II. 14-16.
[122.
optional, and presented only when persons particu-
larly desired to " honour God with their substance."
The ordinary and appointed meat-offerings are spoken
of in the beginning of this chapter a: the extraordinary
and optional are spoken of in my text. It is to the
latter that I would draw your attention at this time.
And for the purpose of bringing the ordinance before
you in the simplest and most intelligible manner, I
will set before you,
I. Its distinguishing peculiarities-
In some respects this meat-offering agreed with
those which were common-
[It consisted of corn: it was accompanied with oil:
frankincense also was put upon it. A part of it and of the
oil were burnt upon the altar, together with all the frankin-
cense, as a memorial to the Lord : and the remainder of the
corn and oil was given to the priests, for their subsistence.
Thus far it was an expression of gratitude to God for the
mercies he had begun to impart, and of affiance in him for a
complete and final bestowment of the blessings so conferred. J
In other respects it differed from those which were
common-
[In the common meat-offerings the corn used was ripe,
and ground into flour : but in this the corn was unripe, and
incapable of being ground into flour, till a certain process had
been used in relation to it. " The ears of corn were" cut
when "green:" they were then to be" dried with fire:" and
then were they to be offered in the way appointed for common
meat-offerings b.]
Contenting myself with barely specifying the pecu-
liarities under my first head, I proceed to explain
them under my second head; and to mark, in rela-
tion to this ordinance,
11. Its special import-
As far as its observances accorded with those of the
connnon meat-offering, its import was the same-
[Blirnt-offerings referred entirely to Christ, and shadowed
forth him as dying for the sins of men. But the meat-offerings
the people of. gathered out from the
worli:J,.anm,nted Holy and offered up upon God's
Compare ver. 1--'6. with chap. xxili. 9--'14 .
-
11
Compare .ver. 2, 3. with the text.
122.]
GREEN EARS OF CORN TO BE OFFERED. 583
altar, as consecrated to his service, and inflamed with holy
zeal and love, for the advancement of his glory in the world.
In this view the Prophet Isaiah speaks of the whole Gentile
world, who shall be consecrated to the Lord in the last day:
" They shall bring all your brethren for an offering unto the
Lord out of all nations, upon horses, and in chariots, and in
litters, and upon mules, and upon swift beasts, to my holy
mountain Jerusalem, saith. the Lord, as the children of Israel
bring an offering in a clean vessel into the house of the
Lord c." (The Mincha, or meat-offering, is that which is here
referred to.) To the same effect St. Paul also
speaks in the New Testament of this very conversion as
actually begun under his ministry: " I am," says he, "the
minister of Jesus Christ to the Gentiles, ministering the
Gospel of God, that the offering up of the Gentiles might be
acceptable, being sanctified by the Holy Ghostd." Here is
not only the same mention of the meat-offering as we observed
in the Prophet Isaiah, but a more distinct reference to it as
accompanied with oil, and as denoting the sanctification of
believers by the gift of the Holy Ghost. This, then, may be
considered as marking the import of this ordinance, so far as it
agreed with the common meat-offerings.]
But so far as this meat-offering was peculiar, its
import was peculiar also-
[W e cannot, indeed, speak with the same confidence on
this part of our subject as respecting the meat-offerings in
general ; because the inspired writers of the Old and New
Testament are silent respecting it: yet I cannot but feel
assured in my own mind, that " the green ears are intended
to denote. the younger converts, who by reason of their tender
age seem almost incapable of being so dedicated to the Lord.
God would have such to be presented to him : and, that their
supposed incapacity to serve him might be no discouragement
either to them or us, they are ordered to be gathered in, that
so they may be prepared for the honour that is to be conferred
upon them. Additional pains are to be taken with them, in
order to supply by artificial means, as it were, what nature has
not yet done for them; and to God are they to be presented,
without waiting for that maturity which others at a more
.advanced period of life have attained. They are not to be
desponding in themselves, as though it were not possible for
them to find acceptance with God ; nor are they to be over-
looked by others, as though it were in vain to hope that any
converts should be gathered from amongst them. God would
have it known, that he is alike willing to receive all ; and that
c Isai. lxvi. 20.
d Rom. xv. 16,
584 LEVITICUS, II. 14-16.
[122.
he will be glorified in all, "the least as well as the greateste,"
in "little children, as well as in young men and fathers r."]
Having elsewhere explained the different parts of
the meat-offering, I forbear to dwell on themg, having
no intention to speak of that ordinance any further
than it is peculiar, and appropriate to the present
occasion h. But, as in that view it is very interesting,
I proceed to point out,
Ill. The instruction to be derived frot;n it-
Assuredly it is highly instructive,
1. To Parents-
[Does it not shew you, that you should present your
children to the Lord in early life? Yes ; you should dedicate
them to him even from the womb. See the examples of
Hannah
1
, and Elizabeth k, and Lois, and Eunice
1
: are not
these sufficient to guide and encourage you in this important
duty? And is it no encouragement to you to be assured by
God himself, "Train up a child in the way he should go; and
when he is old he will not depart from it m?'' I say, then,
labour with all diligence to promote the spiritual edification
of your offspring ; and whilst they are yet so green and young
as to appear incapable of serving God with intelligence and
acceptance, devote them to him, in the hope that, with the oil
and frankincense put upon them, they may prove an offering
well pleasing to God, and may come up with a sweet savour
before him.]
2. To Ministers-
[" The pastor after God's own heart" will " feed the
lambs," as'well as the sheep, of Christ's flock. And we rejoice
in the increased attention that has of late years been paid to
the rising generation. But, after all, there is abundant occa-
sion for augmented efforts in their behalf. Even the Apostles
themselves had but very inadequate views of their duty in re-
ference to persons in early life. When parents brought their
to Ch;ist that he might bless them, the
Jt;dging that this was an unprofitable wasting of their Masters
forbade them. But our blessed Lord was much displeased
mth them, and said, " Suffer the little children to come unto
me, and forbid'them not: for of such is the kingdom of God.
And he took them up in his arms, put his hands upon them,
e Jer. xxxi. 34.
g See the Discourse on Lev. ii. 1-3.
h Conformation, or Sunday Schools.
k Luke i. 15. l 2 Tim. i. 5,
f 1 John ii. 12-14.
i 1 Sam. i. 22, 24, 28.
m p .. 6
rov. xxn. ,
122.]
GREEN EARS OF CORN TO BE OFFERED. 585
and blessed themn." And who can tell what a blessing may
attend the efforts of ministers, in reference to young people,
even whilst the older and more intelligent reject their w o r ~
Certainly the appointment of the ordinance which we have
been considering proclaims loudly the duty of ministers, and
affords them all the encouragement that their hearts can
desire.]
3. To young people-
[Persons in early life, though taken to God's house that
they may serve the Lord in his instituted ordinances, rarely
imagine that they have any personal interest in any part of
the service. They think that religion is proper for those only
who have attained a certain age; and that it will be time
enough for them to serve the Lord, when their understandings
are more matured. But the corn cannot be too green, pro-
vided only" the ears be full
0
." There must be integrity, what-
ever be the age: for an hypocrite can never find acceptance
with God. But as to intellectual capacity, God both can and
will supply that to the youngest child in the universe that has
a desire to surrender himself up to him: yea, " the things which
are hid from the wise and prudent, he will reveal to babes;
for so it seemeth good in his sightp." Nay more, to those in
early life God has given an express promise, a promise made
exclusively to them: " They that seek me early shall find me q.',
Wb.y, then, should young people despond, as though they
were incapable of serving God I have no hesitation in
saying, that they are as acceptable an offering as can possibly
be presented to the Lord : yea, in some respects God is more
glorified in them than in persons at a more adult age ; because
the power of divine grace is more conspicuous in proportion
as it is seen to be independent of man. Nor am I sure that
such early monuments of divine grace do not render peculiar
service to the Church ; because their exhortations and ex-
amples are preeminently calculated to affect both the old and
young: the old, as putting them to shame ; and the young,
as shewing them the practicability of God's service even at
their tender age. I say, then, that this ordinance is particu-
larly instructive to the young, and should inspire them with a
holy zeal to surrender up themselves to God at the earliest
period of their lives. J
ADDRESS-
I. The young-
[Methinks I see you with your heads erect, and your-
selves in all the greenness of early life ; and I hear you saying,
; Markx.13-16.
0
ver. 14. P Matt. xi. 25, 2J. q Prov. viii.17.
586 I-EVITICUS, V. 5, 6.
LI23'.
' Leave. me to myself; at least leave me till many more suns
and showers have brought me to a maturity better suited to
your use.' But no, my young Brethren ; I would not leave
you another day. God has appointed that the green ears be
dried by the fire, and so be fitted for his use : and gladly would
I use all possible means to qualify you for the honour to which
he calls you : nor can I doubt but that, if you be willing, you
shall be accepted of him. And think, I pray you, of the
advantage of being consecrated to the Lord in early life :
think how many sins you will avoid: think what an advance
you may hope to have made in the divine life, whilst others
are only beginning their Christian course. Above all, think
what an honour it will be to serve the Lord ; and what hap-
piness to be regarded by him as his peculiar people. 0, let
me not speak in vain: but now vie, as it were, v;rith each
other, who shall be foremost in this blessed race, and who shall
consecrate himself to God at the earliest period of his life.
Happy am I to assure you, that the oil and frankincense are
ready, and that the fire is aheady kindled on God's altar. Only
be willing to be the Lord's, and this very hour shall your
offering come up with acceptance before him.]
2. Those who are more advanced in life-
[If the green ears be sought for the Lord, surely you can
have no doubt respecting the proper destination of those that
are more matured. Affect, then, the honour which is now
offered you, of being the Lor,d's. And remember, that, as a
part only of the offering was consumed upon the altar, and the
rest was given to the priests for their subsistence, so must ye
gladly give yourselves to the Lord for the advancement of his
glory, and the establishment of his kingdom in the world. It
is for this that so many suns have shone upon you, and st
many showers have been vouchsafed : and know, that in giving
to God, ye give only what ye have received from him ; and
that, instead of conferring any obligation upon him, the more
you do for him, the more you are indebted to him. Yes,
know, that if the honour to which we call you were duly
appreciated, there is not an ear in the whole field of nature
that would not be anxious to attain it. May the meat-offer-
this day ?e multiplied on God's altar; and his name
be mcreasmgly glorified amongst us, for Christ's sake! Amen
and Amen.]
CXXIII.
. SIN AND TRESPASS-OFFERINGS COMPARED.
Lev. v. 5, .6. And it shall be, when he shall be guilty in one of
these thzngs, that he shall confess that he hath sinned in that
.
}23.] SIN AND TRESPASS-OFFERINGS COMPARED. 587
thing. And he shall brin_q hzs trespass-offering unto the Lord
for his sin which he hath sinned, a female from the flock, d
lltmb, or a kid of the goats, for a sin-offering; and the priest
shall make an atonement for him concerning his sin.
IN the words before u.s, the terms " sin-offering."
and "trespass-offering" are used as signifying pre-
cisely the same thing: and in the 11th and 12th
verses the trespass-offering is thrice mentioned as
" a. sin-offering." But they are certainly two different
kinds of offering ; though learned men are by no
means agreed respecting the precise marks of differ-
ence between them. Indeed, almost all who have
undertaken to explain them, confess, that they are
not satisfied with what others have written upon the
subject. The difficulty seems to lie in this; that the
sin-offering seems to have respect to a lighter species
of sin, and yet to require the more solemn offering ;
whilst the trespass-offering relates to considerably
heavier offences, and yet admits of an easier method
of obtaining forgiveness: for in the trespass-offering,
pigeons or turtle-doves might be offered, or, in case
of extreme poverty, a measure (about five pints) of
flour: but in the sin-offering no such abatement, no
such commutation, was allowed. This leads many
(contrary to the plain letter of the Scripture) to re-
present the sin-offering as relating to the lighter, and
the trespass-offering to the heavier, transgressions.
But we apprehend that sufficient stress has not been
laid on some peculiarities respecting the trespass-
offering, which give by far the most satisfactory solu-
tion to the difficulties that occur in it. As for those
things which the sin-offering has in common with
the burnt-offerings or peace-offerings, we forbear to
touch upon them, they having been already noticed
in our discourses on those subjects: nor shall we enter
very fully into the trespass-offering, because that is
reserved for a future occasion a. We shall contract
our present discussion into as short limits as possible,
by omitting all that would lead us over ground al-
.ready trodden, and fixing our attention on those few
a See Discourse on Lev. v. 1 7 ~ 1 9
588 LEVITICUS, V. 5, 6.
[123.
points, which will mark the peculiar features of these
offerings, together with their distinctive differences.
We will,
I. Compare them together-
They agree in many things, each requiring that the
blood of an animal should be shed and sprinkled
as an atonement for sin. But they also differ very
materially,
1. In the occasions on which they _were offered-
[The sin-offerings were evidently presented on account of
something done amiss through ignorance or infirmity b: but the
trespass-offering was for sins committed through inadvertence
or the power of temptation. Among these latter were sins of
great enormity, such as violence, and fraud, and lying, and
peljury itselfc. There must of course be very different
degrees of criminality in these sins, according to the degree of
information the person possessed, and the degree of conviction
against which he acted. It might be that even in these things
the person had sinned through ignorance only: but, whatever
circumstances there might be to extenuate or to aggravate his
crime, the trespass-offering was the appointed means whereby
he was to obtain mercy and forgiveness.]
2. In the circumstances attending the offerings-
[In the sin-offering, there was particular respect to the
rank and quality of the offender. If he were a priest, he must
offer a bullock; which was also the appointed offering for the
whole congregation: if he were a ruler or magistrate, he must
offer a kid, a male; but if he were a common individual, a
female kid or lamb would suffice. The blood of the victim, in
the priest's offering, was to be sprinkled before the veil, and to
be put upon the horns of the altar of incense; whilst the blood
of the ruler's, or common person's sacrifice, was not sprinkled
at all, nor put on the horns of the golden altar, the altar of
incense ; but was put on the horns of the altar of burnt-offering
only, (that is, the brasen altar,) and poured out at the bottom
of that altar.
In the trespass-offering, no mention is made of a bullock for
any one, but only of a female kid or lamb: even turtle-doves or
young_pigeons might be presented; in the event of a person
not bemg a?le to afford them, he nught offer about five pints
of flour, which would be accepted in their stead d, This is the
excepted case which St. Paul refers to, when he says, "Ahnost
11
See the whole fourth chapter. c ver. 1; 4. and vi. 2, 3.
d 1rer. 6, 7, 11. . .
123.] SIN AND TRESPASS-OFFERINGS COMPARED. 589
all things are by the law purged with bloode." Now thus far
it does appear, that the heavier sins were to be atoned for by
the lighter sacrifices: and this is the source of aU the difficulty
that expositors find in the subject. But there were three things
required in this offering, which had no place in the sin-offering,
namely, confession of the crime, restitution of the property, and
compensation for the injury. Suppose a person had" robbed
God" by keeping back a part of his tithes, (whether inten-
tionally or not,) as soon as it was discovered, he must present
his offering, confess his faultf, restore what he had unjustly
taken, and add one-fifth more of its valueg, as a compensation
for the injury he had done. The same process was to take
place if by fraud or violence he had i:p.jured a man h, This gives
a decided preponderance to the trespass-offering : and shews,
that the means used for the expiation of different offences bore
a just proportion to the quality of those offences.]
We shall now proceed to state,
Il. What they were both designed to teach us-
The spiritual instruction to be derived from the
sacrifices themselves, and the particular rites that
accompanied them, we pass over, for the reasons
before assigned. But there are some lessons of an
appropriate nature which we may dwell upon to great
advantage:-
1. Sin, however venial it may appear to us, is no
light evil-
[There are many branches of moral duty which are regarded
as of but little importance. Truth, though approved and ap-
plauded as a virtue, is almost universally violated in the way of
trade, and that too without any shame or remorse. Who that
has ever bought or sold a commodity of any kind, has not seen
that character realized, "It is naught, it is naught, saith the
buyer; but when he is gone his way, then he boasteth" of the
good purchase he hath madei? He must know little of the
world, or of himself, who does not know, that "as a nail
"Sticketh between the joints of the stones, so does lying between
buying and selling k." Nor is honesty deemed at all more
sacred than truth. Persons who would not rob or steal, will
yet run in debt, when they know that they have not the means
of satisfying their creditors. They will also defraud the revenue
e Heb. ix. 22. f ver. 5. g Lev. vi. 5.
h If the person injured could not be found, restitution was to be
made to the priest, as God's representative. Numb. v. 6-8.
. . kEJ .. '>
.. 1 Prov. xx. 14, cc us. xxvu. -
590 LEVITICUS, V. 5, 6.
[123.
by every device in their power; purchasing goods that have not
paid the customs, avoiding stamps where they are positively
enjoined, and withholding, where they think they can do it
without detection, the taxes which by law they are bound to
pay. Such is the morality of many, who yet would be very
indignant to be called thieves and liars. But God has given
them no such licence to dispense with his laws ; nor do they
applaud such conduct when they themselves are the victims of
deceit and fraud. Let them know therefore, that however
partial they may be in estimating their own character and con-
d.uct, God "will judge righteous judgment:" and that, if sins
of ignorance and infirmity were not pardoned without an atone-
ment, much less shall such flagrant sins as theirs. It is true,
they may plead custom; but before they venture to rest upon
that plea, let them be well assured that God will accept it.]
2. There may be much guilt attaching, where there
is but little suspicion of it-
[l!- 1s supposed in the sin-offering, that priests, and rulers,
ana CO'IlmOn individuals, and whole congregations, may have
committed sins, without being aware that they have done so.
And may not the same thing occur amongst us? Let ministers,
the priests of God, look back; let them consider the nature of
their office, the responsibility attaching to it, the multitudes who
have been, and yet are, committed to their care; the conse-
quences of a faithful or unfaithful discharge of their duty; let
them then compare their lives 11nd ministrations with the lives
and ministry of Christ and his Apostles, or with the express in-
junctions of Holy Writ; will they find no sins which they have
overlooked ? Will they see no occasion for the atonement of
Christ? Truly, if it were not for the hope of mercy which we
have through his atoning blood, we should be of all men most
miserable ; so great is the guilt which the most diligent amongst
us has contracted by his defective ministrations. Let rulers
proceed to make similar inquiries respecting their diligence,
their impartiality, their zeal: let them see whether they might
not have promoted in many instances a more active co-operation
for the suppression of evil, and for the propagation of true
religion : will they see no cause for shame and sorrow, when
they see how little they have done for God, and in what a
they. borne s":ord ':ain ? Let any private
mst1tute a similar mqmry mto all the motives by
whichhe has been actuated, the dispositions he has manifested,
tem;rers he has exercised, and the use he has made of his
trme, his property, his influence: will he find nothina to con-
.demn? .Lastly, let congregations o:r made
to eXJ}J)llne the m.a.JQms embraced, the habits countenanced an!l
the conduct pursued among them: will there be ;p.o roo.:n for
}23.] SlN AND TRESPASS-OFFERINGS COMPARED. 591
them to acknowledge a departure from the ways of God? , Is
society in such a state, that all which we see and hear will stand
the test, if tried by the requisitions of God's holy law?
Yet where are the consciences that are burthened with guilt?
Where are the penitents applying to the blood of atonement?
Are not the great mass of mankind, whether rulers or subjects,
whether ministers or people, blessing themselves as having but
little, if any, occasion to repent? Ah! well might David say,
and happy would it be for us if it were the language also of our
hearts, " Lord, who can understand his errors? cleanse thou
me from my secret faults!!" And let none think that his
ignorance is any excuse for him before God : for our ignorance
arises only from inconsideration: and God expressly warns us,
that that plea shall avail us nothingm.J
3. The moment we see that we have sinned, we
should seek for mercy in God's appointed way-
[ As soon as the fault or error was discovered under the
law, the proper offering (whether sin, or trespass, offering) was
to be brought : and, if the offender refused to bring his offer-
ing, his sin became presumptuous; and he subjected himself
to the penalty of death n. To infinitely sorer punishment shall
we expose (mrselves, if we neglect to seek for mercy through
the atoning blood of Christ
0
, The declaration of God is this;
"He that covereth his sins, shall not prosper; but whoso con-
fesseth and forsaketh them shall have mercyP."
But let us beware of one delusion which proves fatal to
thousands : we are apt to content ourselves with general
acknowledgments that we are sinners, instead of searching out
our particular sins, and humbling ourselves for them. Doubt-
less it is right to bewail the whole state of our souls : but he
who never has seen any individual evils to lament, will have
but very faint conceptions of his general depravity. We should
therefore "search and try our ways;" and not only say with
Achan, "I have sinned against the Lord God of Israel," but
proceed with him to add, " Thus and thus have I done q.'' This
is the particular instruction given in our text : the person who
had transgressed any law of God, whether ceremonial or moral,
was, as soon as he discovered it, to " confess, that he had
sinned in that particular thing." 0 that we were more ready
to humble ourselves thus! But we love not the work of self-
examination : and the evils which we cannot altogether hide
from ourselves, we endeavour to banish from our minds; and
hence it is that so many of us are " hardened through the
deceitfulness of sin."]
I Ps. xix. 12. See also Ps. cxxxix. 23, 24. m Eccl. v. 6.
n Compare Numb. xv. 27-31. with Heb. x. 28.
o Heb. ,x. 29. , P Prov. xxviii. 13. q Josh. vii. 20.
59! LEVITICUS, V. 17-19. [124.
4.: We never can be truly penitent for sin, if we
are not desirous also to repair it to the utmost of
our power-
. [Certain it is that no reparation for sin can ever be made
to God. It is the precious blood of Christ, and that only, that
can ever satisfy the offended Majesty of heaven. But injuries
(]_one to our fellow-creatures, may, and must, be requited. If
we have defrauded any, whether individuals or the public, it is
our bounden duty to make restitution to the full amount: and,
if we cannot find the individuals injured, we should make it to
God, in the persons of the poor. To pretend to repent of any
sin, and yet hold fast the wages of our iniquity, is a solemn
mockery: for the retaining of a thing which we have unjustly
is, in fact, a continuation of the offence. Let us
inake the case our own, and ask, Whether, if a man had de-
frauded us, we should give him credit for real penitence, whilst
he withheld from us what he had fraudulently obtained? We
certainly should say, that his professions of repentance were
mere hypocrisy: and therefore the same judgment we must
pass on ourselves, if we do not to the utmost of our power
repair every injury we have ever done. Look at Zaccheus,
and see what were the fruits of penitence in him : "Lord, half
of my goods I give to the poor; and if I have wronged any
man, I restore him four-foldr." See also the effect of godly
sorrow in the Corinthian Church ; "What indignation against
themselves, yea, what zeal, yea, what revenge, yea, what a
determination to clear themselves " of the evil in every pos-
sible ways ! Look to it, beloved, that the same proofs of sin-
cerity be found in you. Yet do not presently conclude that
all is right, because you have made restitution unto man :
(this is a mistake by no means uncommon:) the guilt of your
sin still remains upon your conscience, and must be washed
away by the atoning blood of Christ: that is the only "foun-
!ain opened for sin and uncleanness," nor, till you are washed
l.n that, can you ever behold the face of God in peace. J
r Luke xix. 8.
s 2 Cor. vii. 11.
CXXIV.
THE TRESPASS-OFFERING A TYPE OF CHRIST.
:Lev. v. 17-19. If a soul sin, and commit any of these tltings
which are forbidde"!' be done by the commandments of the
he wzst zt not, yet is he guilty, and shall bear
, hts znzquzty. And he _shall bring a ram 'without blemish out
of the .f!ock, with thy esfimation, for. a unto
the przest: .and the, pr1,.est sh4ll make q,n atonement for him
124.]
TRESPASS-OFFERING A TYPE OF CHRIST. 593
concerrning ltis ignorance wherein he erred, and wist it not;
and it shalt be fo.rgiven him. It is a trespass-offering : he
hath certainly trespassed against the Lord.
THE ceremonial law was intended to lead men to
Christ, and was calculated to do so in a variety of
ways. It exhibited Christ in all his work and offices,
and directed every sinner to look to him. Moreover,
the multitude of its rites and ceremonies had a ten-
dency to break the spirits of the Lord's people, and
to make them anxiously look for that period, when
they should be liberated from a yoke which they were
not able to bear, and render unto God a more liberal
and spiritual service. It is in this latter view more
especially that we are led to consider the trespass-
offering, which was to be presented to God for the
smallest error in the observation of any one ordi-
nance, however ignorantly or unintentionally it might
be committed. In order to elucidate the nature and
intent of the trespass-offering, we shall,
I. Shew the evil of sins of ignorance, and the remedy
prescribed for them-
It is often said that the intention constitutes the
criminality of an action. But this principle is not
true to the extent that is generally supposed.
It is certain that ignorance extenuates the guilt of
an action-
[Our Lord himself virtually acknowledged this, . when he
declared that the opportunities of information which he had
afforded the Jews, greatly enhanced the guilt of those who
rejected him a. And he even urged the ignorance of his mur-
derers as a plea with his heavenly Father to forgive them ;
"Father, forgive them; for they know not what they doh.''
St. Peter also palliated their crime upon the very same prin-
ciples ; " I wot that through ignorance ye did it, as did also
your rulers c,'' And St. Paul speaks of himself as obtaining
mercy because what he had done was done ignorantly and in
tmbeliefd: whereas if he had done it, knowing whom he per-
secuted, he would most probably never have obtained mercy.]
But it is equally certain that ignorance cannot
excuse us in the sight of God-
a John ix. 41. and xv. 22.
c Acts iii. 17.
VOL. I.
QQ
b. Luke xxiii. 34.
d 1 Tim. i. 13.
594 LEVITICUS, V. 17-19.
[121.
[A man is not held blameless when he violates the laws
of the land because he did it unwittingly: he is obnoxious to
a penalty, though from the consideration of his ignorance
that penalty may be mitigated. Nor does any man consider
ignorance as a sufficient plea for his servant's faults, if that
servant had the means of knowing his master's will: he rather
blames that servant for negligence and disrespect in not shewing
greater solicitude to ascertain and perform his duty.
With respect to God, the passage before us shews in the
strongest light, that even the slightest error, and that too in
the observance of a mere arbitrary institution, however unin-
tentionally committed, could not be deemed innocent : on the
contrary, it is said, "He shall bring his offering; he hath cer-
tainly trespassed against the Lord." Much more therefore
must every violation of the moral law be attended with guilt,
because there is an inherent malignity in every transgression
of the moral law; and because man's ignorance of his duty, as
as his aversion to duty, is a fruit and consequence of the
. L-st transgression. Hence is there an eternal curse denounced
against every one that continueth not in all things that are
written in the book of the law to do theme.
It is yet further evident that ignorance is no excuse before
God, because St. Paul calls himself a blasphemer, and inju-
rious, and a persecutor, yea, the very chief of silmers, for
persecuting the Church, notwithstanding he thought he ought
to do many things contrary to the name of Jesusr. And God
declares that men perish for lack of knowledgeg, and that,
because they are of no understanding, he will therefore shew
them no favourh.]
The Ol).ly remedy for sins, how light soever they
may appear to us, is the atonement of Christ-
[The high-priest was appointed particularly to offer for
the errors of the peoplei, And as soon as ever an error, or
unintentional transgression, was discovered, the person guilty
of it was to bring his offering k, and to seek for mercy through
the blood of atonement. There was indeed a distinction in the
offerings which different persons were to bring; which dis-
tinction was intended to shew that the degrees of criminality
attaching to the errors of different people, varied in proportion
as the offenders enjoyed the means of information.
. If a priest erred, he must bring a bullock for an offering
1
;
1f .a ruler erred, he must offer a male kid m; if one of the
: ill. r Acts xxvi. 9. with l Tim. i. 15. g Hos. iv. 6.
lsaJ. xxvu. 11. i Heb. ix. 7. with Ezek. xlv. 19, 20.
" k .The. was to be of proper value according to the priest's
estimation. Lev. xxvii. 2-8.
1
Lev. iv. 3. m Lev. iv.22, 23.
124.], TRESPASS-OFFERING A TYPE OF CHRIST. 595
common people erred, he must bring a female kid, or a female
lambn, or, if he could not afford that, he might bring two
young pigeons
0
And, to mark yet further the superior
criminality of the priest, his offering was to be whol!ty burnt,
and its blood was to be sprinkled seven times before the veil of
the sanctuary, and to be put upon the horns of the altar of
incense; whereas the offerings of the others were to be o r ~ l y in
part consumed by fire ; and their blood was not to be sprinkled
at all before the veil, and to be put only on the horns of the altar
of burnt-o.fferingP. Further still, if a person were so poor as
not to be able to afford two young pigeons, he might be sup-
posed to have still less opportunities of information, and was
therefore permitted to bring only an ephah of fine flour ; part
of which, however, was to be burnt upon the altar, to shew
the offerer what a destruction he himself had merited q. And
this is the excepted case to which the Apostle alludes, when he
says, with his wonted accuracy, that" almost all things are by
the law purged with blood r."
But, under the Gospel, there is no distinction whatever to
be made .. We must now say, without any single exception,
that " without shedding of blood there is no remission." We
need Christ as much to bear the iniquity of our holy things, as
to purge our foulest transgressions s : there is no other fountain
opened for sin t, no other way to the Fatheru, no other door
of hopex, no other name whereby we can be savedY. Christ
is " the Ram z," " caught in the thicket a," if we may so speak,
who must be our substitute and surety, whether out guilt be
extenuated by ignorance, or aggravated by presumption.]
This point being clear, we proceed to,
11. Suggest such reflections as naturally arise from
the subject-
A more instructive subject than this cannot easily
be proposed to us. It leads us naturally to observe,
1. What a tremendous load of guilt is there on the
soul of every man!
[Let but the sins, which we can remetnber, be reckoned up,
and they will be more than the hairs of our head. Let those
be added, which we observed at the time, but have now for-
gotten, and oh, how awfully will their numbers be increased!
But let all the trespasses, which we have committed through
n Lev. iv. 27, 28, 32.
0
ver. 7.
P Lev. iv. 6, 7, 12. comp. with Lev. iv. 25, 26, 30, 31.
q ver. 12. r Heb. ix. 22.
8
Exod. xxviii. 38.
t Zech.xiii. 1. u John xiv. 6. x John x. 9.
y Acts iv. 12. z See the text. a Alluding to Gen. xxii. 13.
QQ2
596 LEVITICUS, V. 17-19.
[124.
ignorance, be put t.o the account; all the smallest deviations
and defects which the penetrating eye of God has seen, (all
of which he has noted in the book of his remembrance,) and
surely we shall feel the force of that question that was put to
Job, " Is not thy wickedness great? are not thine iniquities
infinite b ? " If we bring every thing to the touchstone of God's
law, we shall see, that "there is not a just man upon earth
who liveth and sinneth not c ;" and that " in many things we
all offend d ;" so that there is but too much reason for every
one of us to exclaim with the Psalmist, " Who can under-
stand his errors? 0 cleanse thou me from my secret faults e!"
Let none of us then extenuate our guilt, or think it sufficient
to say, "It was an errorf :" but let us rather humble ourselves
as altogether filthy and abominableg, as a mass of corruption\
a living body of sin i, J
2. How awful must be the state of those who live
in presumptuous sins!
[The evil of sins committed ignorantly, and without design,
is so great, that it cannot be expiated but by the blood of
atonement : what then shall we say of presumptuous sins?
how heinous must they be ! Let us attend to the voice of
God, who has himself compared the guilt contracted by unin-
tentional, and by presumptuous sin ; and who declares that,
though provision was made under the law for the forgiveness
of the former, there was no remedy whatever for the latter:
the offender was to be put to death, and to be consigned over
to endless perdition k, Let none then think it a light matter
to violate the dictates of conscience, and the commands of
God; for, in so doing, they pour contempt upon God's law,
yea, and upon God himself also
1
: and the time is quickly
coming, when God shall repay them to their face m ; and shall
beat them, not like the ignorant offender, with few stripes,
but, as the wilful delinquent, with many stripes
11
Let this
consideration make us cry to God in those words of the
Psalmist, " Keep thy servant from presumptuous sins ; let
them not have dominion over me ; so shall I be unde:filed and
innocent from the great offence
0
."]
3. How desperate is the condition of those who
make light of Christ's atonement!
;. [Under the law, there was no remission even of the smallest
error, but through the blood of atonement. Nor can any sin
b Job :x:xiL 5. c Eccl. vii. 20.
d J ... p . 16
am. m. 2. rov. xxtv. .
e Ps. xix. 12. r Eccl. v. 6.
h R .. 18 I
om. vn. . sat. 1. 5, 6.
k Numb. xv. 27-31. .
m Deut. vii. 10. Eocl. xi. 9.
g Ps. xiv. 3.
i Rom. vii. 14, 24.
1
Numb. xv. 27-31.
n Luke xii. 48. o Ps. xix. 13.
124:.]
TRESPASS-OFFERING A TYPE OF CHRIST. 597
whatever be pardoned, under the gospel dispensation, but
through the sacrifice of Christ. Y e_t, when we speak of Christ
as the only remedy for sin, and urge the necessity of believing
in him for justification, many are ready to object, 'Why does
he insist so much on justification by faith?' But the answer is
plain: 'You are sinners before God; and your one great
concern should be to know how your sins may be forgiven :
now God has provided a way, and only one way, of forgive-
ness ;- and that is, through the atonement of Christ: therefore
we set forth Christ as the one remedy for sin ; and exhort you
continually to believe in him.' Consider then, I pray you,
what the true scope of such objections is : it is to rob Christ of
his glory, and your own souls of salvation. Remember this,
and be thankful, that the atonement is so much insisted on, so
continually set before you. Pour not contempt upon it: for,
if "they who despised Moses' law died without mercy," "of
how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and
counted the blood of the covenant, wherewith he was sanctified,
an unholy thingP ~ Yes, to such wilful transgressors, " there
remaineth no more sacrifice for sin, but a certain fearful looking
for of judgment, and fiery indignation to consume them q."]
4. How wonderful must be the efficacy of the blood
of Christ!
[Let only one man's sins be set forth, and they will be
found numberless as the sands upon the sea-shore: yet the
blood of Christ can cleanse, not b.im only, but a whole world
of sinners, yea, all who have ever existed these six thousand
y ~ a r s , or shall ever exist to the very end of time: moreover,
his one offering can cleanse them, not merely from sins of
ignorance, but even from presumptuous sins, for which no
remedy whatever was appointed by the law of Mosesr. What
a view does this give us of the death of Christ ! 0 that we could.
realize it in our minds, just as the offender under the law realized
the substitution of the animal which he presented to the priest
to be offered in his stead ! Then should we have a just appre-
hension of his dignity, and a becoming sense of his love.. Let
us then carry to him our crimson sins
8
, not doubting but that
they shall all be purged awayt; and we may rest assured that,
in a little time, we shall join the heavenly choir in singing,
"Unto him that loved us, and washed us from our sins in his
own blood, be glory and dominion for ever and ever u. "]
P Heb. x. 28, 29.
s Isai. i. 18.
q He b. x. 26, 27.
t 1 John i. 7.
r Acts xiii. 39.
u Rev. i. 5, 6 ..
598 LEVITICUS, VI. 13.
cxxv.
FIRE ON THE ALTAR NOT TO GO OUT.
[125.
Lev. vi. 13. The fire shall ever be burning upon the altar: it
shall never go out.
IT is a matter of deep regret that religious persons
do not enter more fully into the Jewish Ritual, and
explore with more accuracy the mysteries contained
in it. And I am not sure that Ministers, whose office
properly leads them to unfold the sacred volume to
their people, are not chargeable with a great measure
of this remissness, in that they are not more careful
to bring forth to their view the treasures of wisdom
that are hid in that invaluable mine.
Of course, it will not be expected that on this oc-
casion I should attempt any thing more than to illus-
trate the subject that is immediately before me. But
I greatly mistake, if that alone will not amply suffice
to justify my introductory observation; and to shew,
that an investigation of the Law in all its parts would
well repay the labours of the most diligent research.
The point for our present consideration is, the par-
ticular appointment, that the fire on the altar should
never be suffered to go out. I will endeavour to set
forth,
I. Its typical import, as relating to the Gospel-
Every part of the Ceremonial Law was u a shadow
of good things to come." This particular ordinance
clearly shews,
1. That we all need an atonement-
[This fire, which was to be kept in, was given from hea-
ven a: and it was given for the use of all; of all Israel without
exception. There was not one for whom an atonement was
not to be offered. Aaron himself must offer an atonement for
himself, before he can offer one for the peopleh. Who then
amongst us can hope to come with acceptance into the divine
presence in any other way? Our blessed Lord has told us,
"No man cometh unto the Father, but by me." And St. Paul
~ s u r e s u_s, t ~ t " without sheddihg of blood there is no remis-
SIOn of sms. We must all, therefore, bring our offering to.
a Lev. ix. 24.
b Heb. vii. 27.
125.]
FIRE ON THE ALTAR NOT TO GO OUT.
the altar,; and lay our hands upon the head of our oflering;
and look for pardon solely through the atoning blood of Jesus.
The fire, too, was for the daily use of all. And daily, yea, and
hourly, have all of us occasion to come to God in the same
way. There is not an offering that we present to God, but
it must be placed on his altar: and then only can it ascend
with a sweet smell before God, when it has undergone its
appointed process in that fire.]
2. That the sacrifices under the Law are insuffi-
cient for us-
[Thousands and myriads of beasts were consumed on
God's altar ; and yet the fire continued to burn, as unsatisfied,
and demanding fresh victims. Had the offerings already pre-
sented effected a complete satisfaction for sin, the fire might
have been extinguished. But the repetition of the sacrifiGes
clearly shewed, that a full atonement had not yet been offered.
In fact, as the Apostle tells us, they were no more than " re-
membrances of sins made from year to year;" and "could
never take away sin," either from God's register of crimes, or
from the conscience of the offender himself c. Thus, under the
very Law itself, the insufficiency of the Law was loudly pro-
claimed; and the people were taught to look forward to a
better dispensation, as the end of that which was, after a time,
to be abolished.]
3. That God would in due time provide himself a
sacrifice, with-which he himself would be satisfied-
[From the beginning, God had taught men to look for-
ward to a sacrifice which should in due time be offered. It
is probable that the beasts, with whose skins our first parents
were clothed, were by God's command first offered in sacrifice
to him. We are sure that A bel offered in sacrifice the first-
lings of his flock : and it is probable that fire was sent from
heaven, as it certainly was on different occasions afterwards,
to consume it: and that it was this visible token of God's
acceptance of Abel's sacrifice, that inflamed the envy and the
rage of Cain d. From Noah's offerings, also, "God smelled a
sweet savour," as shadowing forth that great sacrifice which
should in due time be offered e. To Abraham the purpo<>e of
God was marked in a still more peculiar manner. He was
commanded to " take his son, his only son, Isaac," and to offer
him up upon an altar, on that very mountain where the
Temple afterwards was built, and where the Lord Jesus Christ
himself was crucified. The fire, therefore, that was burning
upon the altar, and the wood with which it was kept alive,
c Heb. x. 1--4, 11. and ix. 9.
d G . 4
en.1v. , a. e Gen. viii. 20, 21.
600
LEVITICUSt VI. 13.
[125.
did, in effect, say, as Isaac so many hundred years before had
done, "Behold the fire and the wood; but wher-e is the lamb
for a Yea, it gave also the very answer which
Abraham had done, "My son, God will provide himself a lamb
for a burnt-offeringf.". Thus, by keeping up the expectation
of the Great Sacrifice which all the offerings of the Law pre-
figured, it declared, in fact, to every successive generation, that
in the fulness of time God would send forth his own Son, to
" make his soul an offering for sin," and, by bearing in his
own person the iniquities of us all, " to take them away from
usg." In short, this fire, and every offering that was consumed
by it, directed the attention of every true Israelite to that
adorable " Lamb of God, that taketh away the sins of the
world h," and who in actual efficiency, as well as in the divine
purpose, has been " the Lamb slain from the foundation of
the world i,"]
4. That all who should not be interested in that
great sacrifice must expect His sorest judgments-
[The victims consumed by that fire were considered as
standing in the place of men who deserved punishment. This
was clearly marked, not only by their being set apart by all
Israel, and offered with that express view, but by the offenders
themselves putting their hands on the heads of their victims,
and transferring their sins to the creatures that were to be
offered in sacrifice to God k, The fire that consumed them
was expressive of God's indignation against sin, and declared
the doom which the sinner himself merited at God's hands;
yea, and the doom, too, which he himself must experience, if
sin should ever be visited on him. It declared, what the New
Testament also abundantly confirms, that" God is a consuming
fire
1
;" and that they who shall be visited with his righteous in-
dignation, must be "cast into a lake of fire m," where "their
worm dieth not, and the fire never shall be quenchedn." Me-
thinks, then, the fire burning on the altar gave to every person
that beheld it this awful admonition; " Who can dwell with the
devouring fire? Who eau dwell with everlasting burnings
0
? "]
In considering this ordinance, it will be proper yet
further to declare,
11. Its mystical import, as relating to the Church-
The different ordinances of the Jewish Law had at
least a two-fold meaning, and, in many instances, a
t G .. 7
en. :x.xn. , 8.
i Rev. xiii. 8.
m Rev. xx. 15.
0
lsai. xxxiii. l4.
g Isai.liii. 6, 10. h John i. 29.
k Lev. iv. 4, 15, 24, 29, 33. 1 Heb. xii. 29.
n Mark ix. 43, 44, 45, 46, 48. five times.
125.]
FIRE ON THE ALTAR NOT TO GO OUT. 601
still more comprehensive import. The tabernacle,
for instance, prefigured the body of Christ, "in which
all the fulness of the Godhead dwelt;" and the
Church, where God displays his glory ; and heaven,
where he vouchsafes his more immediate presence,
and is seen face to face. So the altar not unfitly re-
presents the cross on which the Lord Jesus Christ
was crucifiedP; and the heart of man, from whence
offerings of every kind go up with acceptance before
God q. In the former sense we have its typical, and
in the latter its mystical import.
Now in this mystical, and, as I may call it, em-
blematical sense, the ordinance before us teaches us,
l. That no offering can be accepted of God, unless
it be inflamed with heavenly fire-
[When N adab and Abihu offered incense before God
"with strange," that is, with common, "fire," they were struck
dead, as monuments of God's heavy displeasure: "There went
out fire from the Lord, and devoured them; and they died be-
fore the Lord r." And shall we hope.for acceptance with God,
if we present our offerings with the unhallowed fire of mere
natural affections? Our blessed Lord has told us, that he would
" baptize us with the Holy Ghost and with fires:" and every
sacrifice which we offer to him should be inflamed with that
divine power, even the sacred energy of his Holy Spirit, and
of his heavenly grace. Let us not imagine that formal and
self-righteous services can be pleasing to hi:fik; or that we can
be accepted of him whilst seeking our own glory. Hear the
declaration of God himself on this subject: " Behold, all ye
that kindle a fire, that compass yourselves about with sparks!
walk in the light of your fire, and in the sparks that ye have
kindled: but this shall ye have of mine hand, ye shall lie
down in sorrowt."]
2. That if God have kindled in our hearts a fire,
we must keep it alive by our own vigilance-
[! well know that this mode of expression is objected to
by many: but it is the language of the whole Scriptures ;
and therefore is to be used by us. We are " not to be wise
above what is written," and to abstain from speaking as the
voice of inspiration speaks, merely from a jealous regard to
human systems. True it is, we are not to attempt any thing
P iJ. xiii. 10-12.
s J\i.l.att. iii. 11.
q Heb. xiii. 15, 16.
t Isai. l. 11.
r Lev. x. 1, 2.
LEVITICUS, VI. 13.
[125.
in our own strength: (if we do, we shall surely fail:) but we
must exert ourselves notwithstanding: and the very circum-
stance of its being "God alone who can work in us either to
will or do," is our incentive and encouragement to "work out
our own salvation with fear and tremblingu." If we cannot
work without God, neither will God work without us. We must
"give all diligence to make our calling and election sureX."
We must " keep ourselves in the love of GodY :" we must
"stir up (like the stirring of a fire) the gift of God that is in
usz : ... we must from time to time "be watchful, and strengthen
the things that remain in us, that are ready to diea." In a
word, we must be" keeping up the fire on the altar, and never
suffer it to go out."
This, indeed, was the office of the priests under the Law ;
and so it is under the Gospel: and this is, indeed, the very end
at which we aim in all our ministrations. We never kindled
a fire in any of your hearts; nor ever could: that was God's
work alone. But we would bring the word, and lay it on the
altar of your hearts ; and endeavour to fan the flame ; that so
the fue may burn more pure and ardent, and every offering
which you present before God may go up with acceptance
before him. But let me say, that, under the Christian dispen-
sation, ye all are " a royal priesthood:" there is now no differ-
ence between Jew and Greek, or between male and female :
ye therefore must from morning to evening, and from evening
to morning, be bringing fresh fuel to the fire ; by reading, by
meditation, by prayer, by conversation, by an attendance on
social and public ordinances, by visiting the sick, and by what-
ever may have a tendency to quicken and augment the life of
God in your sqe.ls. , The sacred fire must either languish or
increase : it never can continue long in the same state. See
to it, then, that you " grow in grace," and " look to yourselves
that ye lose not the things that ye have wrought, but that ye
receive a full reward b."]
3. That every sacrifice which we offer in God's
appointed way shall surely be accepted of him-
[There is the fire: see it blazing on the altar .. Wherefore
is it thus kept up? kept up, too, by God's express command?
Wherefore ? that ye may know assuredly that God is there,
ready to accept your every offering. You think, perhaps, that
you have no offering worthy of his acceptance. But do you
not know, that he who was not able to bring a kid, or a lamb,
or even tw-o young pigeons, might bring a small measure of fine
flour; and that that -should be burnt upon the altar for him,
u Phil. ii. 12, 13. x 2 Pet. i. 10.
11
2 Tim. i. 6. See the Greek. . a. R .. 2
ev. n1. .
Y Jude, ver. 21.
b 2 John 8.
125.]
FIRE ON THE ALTAR NOT TO GO OUT. 603
and be accepted as an atonement instead of a slaughtered
animal c Be assured, that the sigh, the tear, the groan shall
come up with acceptance before him, as much as the most
fluent prayer that ever was offered; and that the widow's mite
will be found no less valuable in his sight, than the richest
offerings of the great and wealthy. Only do ye "draw near
to God;" and be assured, " He will draw near to you:" and,
as he gave to his people formerly some visible . tokens of his
acceptance, so will he give to you the invisible, but not less
real, manifestations of his love and favour, "shedding abroad
his love. in your hearts," giving you " the witness of his Spirit"
in your souls, and " sealing you with the .Holy Spirit of pro-
mise as the earnest of your inheritance, until the time of your
complete redemption."]
In coNCLUDING this subject, I would yet further say,
1. Look to the great atonement as your only hope-
[I wish you very particularly to notice when it was that
God sent down this fire upon the altar. It was when Aaron
had offered a sacrifice for his own sins, and a sacrifice also for
the sins of the people. It was, then, whilst a part of the latter
sacrifice was yet unconsumed upon the altar, that God sent
down fire from heaven and consumed it instantlyd. When
this universal acknowledgment had been made of their affiance
in the great atonement, then God honoured them with this
signal token of his acceptance. And it is only when you come
to him in the name of Christ, pleading the merit of his blood,
and " desiring to be found in him, not having your own
righteousness but his," it is then I say, and then only, that
you can expect from God an answer of peace. It is of great
importance that you notice this : for many persons are looking
first to receive some token of his love, that they may after-
wards be emboldened to come to him through Christ. But
you must first come to him through Christ ; and then " he
will send the Spirit of his Son into your hearts, whereby you
shall cry, Abba, Father."]
2. Surrender up yourselves as living sacrifices unto
God-
[ On the Jewish altar slain beasts wer.e offered: under the
Christian dispensation you must offer yourselves, your whole
selves, body, soul, and spirit, a living sacrifice unto the Lord,.,
This is the sacrifice which God looks for ; and this alone he
will accept. This too, I may add, your servicee.
This must precede every other offermgf. A diVIded heart God
c Lev. v. 5-13.
e Rom. xii. 1.
d Lev. ix. 8, 13, 15, 17, 24.
f 2 c ... 5
or. vn1. .
604
LEVITICUS, VII. 11.
[126.
will never accept. Let the whole soul be his ; and there shall
not be any offering which you can present, which shall not
receive a testimony of his approbation here, and an abundant
recompence hereafter: for, "if there be only a willing mind,
it shall be accepted according to that a man hath, and not
according to that he hath not."]
CXXVI.
THE PEACE-OFFERING.
Lev. vii. 11. This is the law of the sacrifice of peace-offerings.
IN the order in which the different offerings are
spoken of, the peace-offering occurs the third ; but,
in the third chapter, the law of the peace-offerings
is no further stated than it accords with the burnt-
offering ; and the fuller statement is reserved for the
passage before us. Hence in the enumeration of the
different offerings in verse 37, the peace-offering is
fitly mentioned last. That we may mark the more
accurately its distinguishing features, we shall state,
I. The particular prescriptions of this law-
Many of them were common to those of the burnt-
offering ; the sacrifices might be taken from the herd
or from the flock : the offerer was to bring it to the
door of the tabernacle, and to put his hands upon it:
there it was to be killed; its blood to be sprinkled
upon the altar, and its flesh, in part at least, was to
be burnt upon the altar. Of these things we have
spoken before ; and therefore forbear to dwell upon
them now.
But there were many other prescriptions peculiar
to the peace-offering ; and to these we will now turn
our attention. We notice,
1. The matter of which they consisted-
[Though the sacrifices might be of the herd or of the flock,
they n?t be of fowls: a turtle-dove or pigeon could not
on th1s occasiOn be offered. In the burnt-offering, males only
could here it might be either male or female.
In the meat-offenng, e1ther cakes or wafers might he offered ;
but here must be both cakes and wafers: in the former case,
leaven was absolutely prohibited; but here it was enjoined;
126.]
THE PEACE-OFFERING. 605
leavened bread was to be used, as well as the unleavened cakes
and wafers a.]
2. The manner in which they were offered-
(Particular directions were given both with respect to the
division of them, and the consumption. The meat-offering was
divided only between the altar and the priests : but, in the
peace-offering, the offerer himself had far the greatest share.
God, who was in these things represented by the altar, had the
fat, thekidneys, and the caul, which were consumed by fueb.
The priest who burned the fat to have the breast and the
right shoulder : the breast was to l>e waved by him to and fro,
and the shoulder was to be heaved upwards by him to-wards
heaven. Bythesetwo significant actions, God was acknowledged
both as the Governor of the universe, and as the source of all
good to all his creatures : and from them these portions were
called "the wave-breast, and the heave-shoulderc." One of
the cakes also was given to the priest who sprinkled the blood
upon the altar, who, after heaving it before the Lord, was to
have it for his own used. All the remainder of the offering, as
well of the animal. as the vegetable parts of it, belonged to the
offerer; who together with his friends might eat it in their
own tents. Two cautions however they were to observe; the
one was, that the persons partaking of it must be " clean," (that
is, have no ceremonial uncleanness upon them;) and they must
eat it within the time prescribed.
We will not our statement by any practical expla-
nations, lest we render it perplexed : but shall endeavour to
get a clear comprehensive view of the subject, and then make
a suitable improvement of it.]
Let us proceed then to notice,
11. The occasions whereon the offering was made-
There were some fixed by the divine appointment,
and some altogether optional. The fixed occasions
were, at the consecration of the priests e; at the ex-
piration of the Nazarites' vowr; at the dedication of
the tabernacle and temple g; and at the feast of first-
fruits h. But besides these, the people were at liberty
to offer them whenever a sense of or of
need inclined them to it They were offered,
). As acknowledgments of mercies received
1
--
a Lev. iii. 1. and vii. 12, 13.
c ver. 30-34. d ver. 14.
f Numb. vi. 14. g Numb. vii. 17.
h Lev. xxiii. 19. i ver. 12.
b Lev. iii. 3-5.
e Exod. xxix. 28.
1 Kings viii. 63.
606 LEVITICUS, VII. 11.
[126.
[It could not fail but they must sometimes feel their obli-
gations to God for his manifold mercies: and here was a way
appointed wherein they might render unto God the honour due
unto his name. In the 107th Psalm we have a variety of occur-
rences mentioned, wherein God's interposition might be seen:
for instance, in bringing men safely to their homes after having
encountered considerable difficulties and dangers: in redeeming
them from prison or captivity, after they had by their own
faults or follies reduced themselves to misery: in recovering
persons from sickness, after they had been brought down to
the chambers of the grave: in preserving mariners from storms
and shipwreck: in public, family, or personal mercies of any
kind. For any of these David says, " Let them sacrifice the
sacrifice of thanksgiving, and declare his works with rejoicingk.'']
2 As supplicati<?ns for mercies desired-
[These might be offered either as free-will offerings, or as
vows
1
; between which there was a material difference; the one
expressing more of an ingenuous spirit, the other arising rather
from fear and terror. We have a striking instance of the former,
in the case of the eleven tribes, who, from a zeal for God's
honour, had undertaken to punish the Benjamites for the hor-
rible wickedness they had committed. Twice had the con-
federate tribes gone up against the Benjamites, and twice been
repulsed, with the loss of forty thousand men : but being still
desirous to know and do the will of God in this matter, (for it
was God's quarrel only that they were avenging,) "they went
up to the house ofGod, and wept and fasted until even, and
offered burnt-offerings and peace-offerings unto the Lord :"
and then God delivered the Benjamites into their hand; so
that, with the exception of six hundred only, who fled, the
whole tribe ofBenjamin, both male and female, was extirpated m.
Of the latter kind, namely, the vows, we have an instance in
Jonah and the mariners, when overtaken with the storm. Jonah
doubtless had proposed this expedient to the seamen, who,
though heathens, readily adopted it in concert with him,
hoping thereby to obtain deliverance from the destruction that
them n. And to the particular vows made on that
occasiOn, Jonah had respect in the thanksgiving he offered after
his deliverance
0
,
. the peace-offerings which were presented as thanks-
gzvzngs, and presented in supplication before God, there
was a marked difference : the tribute of love and !rratitude was
fa: more pleasJng to God, as arguing a more frame of
mmd: and, . m consequence of its superior excellence, the
k p .. 2
s . cvn. 2.
n Jonah i. 16.
1
ver. 16.
0
Jonah ii. 9.
m 1 udg. xx. 26.
126.]
THE PEACE-OFFERING.
G07
sacrifice that was offered as a thanksgiving must be eaten on
the same day; whereas the sacrifice offered as a vow or volun-
tary offering, might, as being less holy, be eaten also on the
second day. But, if any was left to the third day, it must be
consumed by fire P.]
Having stated the principal peculiarities of this law,
We shall nOW come to its PRACTICAL IMPROVEMENT.
We may find in it abundant matter,
1. For reproof-
[The Jews, if they wished to express their humiliation or
gratitude in the way appointed by the law, were under the
necessity of yielding up a part of their property (perhaps at a
time when they could but ill afford it) in sacrifice to God. But
no such necessity is imposed on us: " God has not made us to
serve with an offering, nor wearied us with incense :" the
offerings he requires of us are altogether spiritual: it is "the
offering of a free heart," or "of a broken and contrite spirit,"
that he desires of us ; and that he will accept in preference to
" the cattle upon a thousand hills." Well therefore may it be
expected that we have approached God with the language of
the Psalmist, "Accept, I beseech thee, the free-will offerings
of my mouth q,'' But has this been the case? Have our sins
brought us unto God in humiliation; our necessities, in prayer;
our mercies, in thankfulness? What excuse have we for our
neglects ? These sacrifices required no expense of property,
and but little of time. Moreover, we should never have
brought our sacrifice, without feasting on it ourselves. Think,
if there had not been in us a sad aversion to communion with
God, what numberless occasions we have had for drawing
nigh to him in this way! Surely every beast that was ever
slaughtered on those occasions, and every portion that was ever
offered, will appear in judgment against us to condemn our
ingratitude and obduracy!--. -]
2. For direction-
[Whether the peace-offering was presented in a way of
thanksgiving or of supplication, it equally began with a sacrifice
in the way of atonement. Thus, whatever be the frame of our
minds, and whatever service we render unto God, we must
invariably fix our minds on the atonement of Christ, as the only
means whereby either our persons or our services can obtain
acceptance with God. Moreover, having occasion to offer
sacrifice, we must do it without delay, even as the offerers were
to eat their offerings in the time appointed r---We must
P ver. 15-18.
q Ps. cxix. 108.
r Heb. iii. 13-15.
Ps. cxix. GO. 2 Cor. vi. 2.
LEVITICUS, IX:. Q3, Q4.
. [127.
be attentive too to our after-conduct, "lest we lose the things
that we have wrought, instead of receiving a full rewards."
However carefully the offerers had observed the law before, yet,
if any one presumed to eat the smallest portion of his offering
on the third day, instead of being accepted of God, his offering
was utterly rejected; and he was considered as having com-
mitted a deadly sin t, 0 that those who spend a few days in
what is called 'preparing themselves' for the Lord's supper,
and after receiving it return to the same worldly courses as
before, would consider this ! for no service can be pleasing to
God which does not issue in an immediate renunciation of every
evil way, and a determined, unreserved, and abiding surrender
of the soul to God. In coming to God, we must, at least in
purpose and i n t n t i o n ~ be " clean ;" else we only mock God,
and deceive our own souls u: and, after having come to him, we
must proceed to "cleanse ourselves from all filthiness both of
flesh and spirit, perfecting holiness in the fear of God x."]
3. For encouragement-
[On these occasions a female offering was received, as well
as a male, and leavened bread together with the unleavened.
What a blessed intimation was here, that" God will not be
extreme to mark what is done amiss ! " A similar intimation
is given us in his acceptance of a mutilated or defective beast,
when presented to him as a free-will offeringY. Our best ser-
vices, alas ! are very poor and defective : corruption is blended
with every thing we do : our very tears need to be washed
from their defilement, and our repentances to be repented of.
But, if we are sincere and without allowed guile, God will deal
with us as a Parent with his beloved children, accepting with
pleasure the services we render him, and overlooking the
weakness with which they are performed z.]
s 2 John, ver. 8.
Y Lev. xxii. 23.
t ver. 18. u ver. 20. x 2 Cor. vii. 1.
z Prov. xv. 8. Ps. cxlvii. 11.
CXXVII.
' GOD S ACCEPTANCE OF THE SACRIFICES.
Lev. ix. Q3, Q4. And Moses and Aaron went into the taber-
nacle of the congregation, and came out, and blessed the peo-
ple : and the glory of the Lord appeared unto all the people.
And there came a fire out from before the Lord, and consumed
upon the altar the burnt-offering and the fat : which when
all the people saw, they shouted, and fell on their faces.
. 'YHEN we see the great variety of ordinances
mstttuted by Moses, and the multitudes of sacrifices
127.]
' GODS ACCEPTANCE OF THE SACRIFICES.

that were, either in whole or in part, to be consumed
upon the altar, we are ready to ask, Of what use
was all this ? and what compensation could be made
to the people for all the expense and trouble to which
they were put? But in the text we have a ready,
and a sufficient answer. God did not long withhold
from them such communications, as would abundantly
recompense all that they did, and all that they could,
... perform for his sake : he gave them such testimonies
of his acceptance as made all their hearts to overflow
with.joy.
Let us consider,
I. The testimonies of his acceptance-
Of these there were different kinds;
1. Ministerial-
[Moses and Aaron, having finished all that they had to
do within the tabernacle, came forth, and "blessed the people:"
and in this action they were eminent types of Christ, and
examples to all future ministers to the end of time.
As types of Christ, they shewed what he should do as soon
as he should have completed his sacrifice. The acceptance of
all his believing followers being now certain, he blessed them;
and was in the very act of blessing them, when he was taken
up from them into heaven a. had he taken possession
of his throne, before he " sent down upon them the blessing of
the Father," even the Holy GhostJJ, to be their Guide and
Comforter : and, when he shall have finished his work of inter-
cession within the veil, he will come forth to pronounce upon
them his final benediction, " Come, ye blessed of my Father !
inherit the kingdom prepared for you from the foundation of
the world." When on earth, he offered himself a sacrifice, and
died as a sinner under the malediction of the law : but at the
day of judgment he 'vill, "unto those who look for him, appear
the second time, without sin, to their complete salvation"."
As examples to ministers, they shewed what all ministers are
authorized and empowered to declare unto those who rely on
the great sacrifice. They are to stand forth, and, in the very
name of God, to proclaim pardon and peace to every one of
them without exceptiond-- -]
2. Personal-
[In two ways did .God himself, without the intervention of
a Luke xxiv. 50, 5 L
c Heb. ix. 28.
vor" 1.
b Acts ii. 33. and iii. 26.
d Acts xiii. 38, 39.
R R
610 L'EVITICUS, IX.
[127.
any human means, condescend to manifest his acceptance of
the sacrifices which were now offered.
He first displayed his glory before all the people. This on
some occasions was done in testimony of his displeasure, and in
support of his servants who acted under his authority e : but
here, as also on other occasions, it was altogether a token ot
his favour. In what precise manner this was done, we are not
informed: but we are well assured, that it must have been in
a way suited to his own glorious majesty, and in a way that
carried its own evidence along with it.
Of course, such exhibitions of the divine glory are not now
to be expected: but there are others, which, though not
visible to mortal eyes, are very perceptible by the believing
heart; and which shall be vouchsafed to those who come to
God by Jesus Christ. Our blessed Lord has assured his be-
lieving followers, that "he will manifest himself unto them as
he does not unto the world:" which promise would be nuga-
tory, if the manifestations referred to did not carry their own
evidence along with them. It is not easy indeed to mark with
precision the agency of the Holy Spil:it, so as to distinguish
it from the operations of our own mind: but in the effects we
can tell infallibly, what proceeds from God, and what from
ourselves. The views which we may have of God and his per-
fections, may, as far as relates to the speculative part, arise
from human instruction; but the humility, the love, the peace,
the purity, with all the other sanctifying effects produced by
those views upon the soul, can proceed from God alone : they
are the fruits of the Spirit, and of him only. Hence, though
no man can conceive aright of the manifestations of God to the
soul, unless he have himself experienced them, nor can know
exactly what it is to have "the Spirit of God witnessing with
his spirit," or "shedding abroad the love of God in his heart,"
yet we are in no danger of error or enthusiasm, whilst we
look for these things as purchased for us through the sacrifice
of Christ, and judge of them, not by any inexplicable feelings,
but by plain and practical results.
In addition to this display of his glory, God sent fire from
keaven to sacrifice. By this he shewed the people
what fie.ry mdignatlon they themselves merited, and that he had
turned 1t from them, and caused it to fall on the sacrifice which
had been substituted in their stead
. The ?bservations just made, will apply also to this part of
our subJect. e not to expect such a visible token, that
our. sacrifice 1s for us: but all the assurances
1t whtch God has given us in his .word, shall be applied
With power to our souls, and be impressed with as strong a
e Numb. xiv. 10. and xvi. 19, 42.
127.]
' GODS ACCEPTANCE OF THE SACRIFICES.
611
conviction upon our minds, as if we had seen a demonstration
of it exhibited before our eyes. J
From the testimonies themselves let us turn our
attention to,
11. The effects produced by them-
It is common to visible objects to affect us strongly.
Accordingly the people were deeply impressed by
what they now saw. They were filled,
1. With exalted joy-
they not ,been taught to expect some extraordinary
expresswns of Gods regard, they wmlld probably have been
terrified, as Gideon and Manoah were r: but being preparedg,
they were filled with triumphant exultation, and rent the air
with their shoutsh.
How far a similar mode of expressing our religious feelings
at this time would in any case be proper, we will not abso-
lutely determine: but we apprehend that in the general it
would not. Such manifestations as those we are considering,
are calculated to make a strong impression on the mind, and
to call forth the affections into violent and immediate exercise:
but the truths of the Gospel, and the communications of God
to the soul, affect us rather through. the medium of the under-
standing; and, consequently, are both more slow, and more
moderate, in their operation. Yet doubtless somewhat of the
same emotions must be right, especially in our secret chamber,
where our communion with God is usually most intimate; and
where others who are strangers to our feelings, cannot he
offended by what they would deem enthusiastical or hypocritical
expressions of them. The inward triumph of the Apostle Paul
seems more suited to our dispensation i: and that it is both the
privilege and duty of every one of us to enjoy.]
2. With profound reverence-
[" They fell upon their faces," in humble adoration of their
God and King. This union of humility and joy was exactly
what one would have wished to see in them: and happy would
it be if some who talk most of spiritual joys would learn of
them! Even the seraphim before the throne cover both their
faces and their feet, from a consciousness of their unworthiness
to behold or serve their God: and the glorified saints, from
similar feelinas, cast their crowns at his feet. How much
more should we have our most exalted joys tempered
with humility! This should never for one moment be
t Judg. vi. 21, 22. and xiii. 19-22.
h See a similar instance, Ezra iii. 11.
RR2
g ver. 6.
i Rom. viii. 31-39.
612 LEVITICUS, IX. 23, 24.
LI27.
our clffi.ance, our love, our gratitude, our assurance, our very
triumphs, will all prove vain, if they be not chastised and
softened with humiliation and contrition. If we look at the
most eminent saints, and mark the effects of God's condescen-
sion to them, we find them invariably expressing their acknow-
ledgments in a way of reverence and self-abasementk: and the
more our devotion resembles theirs, the more acceptable it will
be to the Supreme Being. J
Let us LEARN from this subject,
1. To lay no stress on transient affections-
[One would have thought that such a frame of mind as
the people experienced at this time, must have issued well;
and that they would henceforth approve themselves faithful to
their God. But these were mere transient emotions, which
were forgotten as soon as any temptation arose to call forth
their unsubdued corruptions. And thus it is with multitudes
under the Gospel ; whom our Lord compares to seed sown
upon stony ground, which springs up with great rapidity, but
withers away as soon; because it has no deepness of earth to
grow in, nor any roots to nourish it
1
We ought indeed to
have our affections called forth into exercise ; nor is that reli-
gion of any value that does not engage them in its but
that religion which is seated only in the affections, will never
be of any long duration. The understanding must be in-
formed, the judgment convinced, and the will determined, upon
the subject of religion; and then the affections will operate to
advantage; but, unless the whole heart and the whole soul be
engaged in the work, it will come to nought.]
To be thankful for the advantages that we
enJoy-
[W e are apt to envy the Jews their exalted privileges, and
to imagine, that, if we had enjoyed the same, we should have
a improvemel!-t of but we see fleeting
and mefficacwus are the ImpressiOns made by sensible mani-
of that whole nation two only were admitted
mto the promised land. They "walked by sight: but we are
" to walk by faith." This is the principle which we are to
cultivate : we must look by faith to the great sacrifice: we
must see our great High-Priest entered within the veil for us,
and coming forth to " bless us with all spiritual blessings."
Then we proportion as this principle is
brought mto exercise, It will work by love, and purify the
heart, and overcome the world, and render us meet for our
everlasting inheritance.]
k Ge. xvii. 3. Exod. ill. 6.
1 Matt. xiii. -5, 6, 20, 21.
128.] DEATH OF NADAB AND ABIHU.
613
CXXVIII.
DEATH 0 ~ NADAB AND ABIHU.
Lev. x. 1-3. And Nadab and Abihu, the sons of Aaron, took
eitlter of them his censer, and put fire tlterein, and put in-
cen'Se thereon, and offered strange fire before the Lord, which
he commanded them not. And there went out fire from the
Lord, and devoured them; and they died before the Lord.
Then Moses said unto Aaron, This is it that the Lord spake,
saying, I will be sanctified in them that come nigh me, and
before all the people I will be glorified. And AaTon held
his peace.
IN all that we behold around us there is a great
degree of obscurity, so that we can judge but very
imperfectly either of the actions of men, or of the
dispensations of God. For want of an insight into
the motives of men's conduct, we cannot form a cor-
rect estimate of their character ; nor can we, without
a revelation from heaven, distinguish those events
which come directly from God, and those which,
though ultimately referable to him, proceed rather
from secondary causes. But in the Bible we find
certainty. We learn the principles by which men
are actuated ; and see the hand of God accomplishing
his own unerring purpose. We behold sin in all its
diversified forms ; virtue in all its various degrees ;
mercies in all their rich extent ; and judgments in all
their tremendous consequences. Had the event, of
which we read in our text, happened in our day, we
should probably have admired the zeal of N adab and
Abihu, and have represented their death as a trans-
lation from the service of God in an earthly taber-
nacle to the enjoyment of him in the tabernacle
above. It is possible too that we might have ascribed
the silence of Aaron to a want of parental affection.
But, through the light which the Scripture casts upon
these things, we behold in the death of the former,
a judgment i'lljlicted; and, in the silence of the latter,
a virtue exercised.-Under these two heads we shall
consider the history before us.
I. The judgment inflicted-
-- .,
LEVITICUS, X. 1-3.
[128.
N adab andAbihu were the two eldest sons of Aaron.
They had been just consecrated, together with their
father, to the priestly office: but,
They committed a grievous sin-
[I t should seem that they were elated with the distinction
conferred upon them, and impatient to display the high privi-
leges they enjoyed. Hence, without waiting for the proper
season of burning incense, or considering in what manner God
had commanded it to be done, they both together took their
censers (though only one was ever so to officiate at a time) and
put common fire upon them, and went in to burn incense be-
fore the Lord.
Now this was a great and heinous sin: for God had just
before sent fire from heaven, which he commanded to be kept
always burning on the altar for the express purpose of being
exclusively used in the service of the tabernacle. Their con-
duct therefore shewed, that they had made no just improve-
ment of all the wonders they had seen; and that they were
unconscious of the obligations which their newly-acquired
honours entailed upon them. It even argued a most criminal
contempt of the Divine Majesty, in opposition to whose ex-
press commands they now acted.]
For this, they were visited with a most awful
judgment-
[ God, jealous of his own honour, punished their trans-
gression, and marked their sin in their punishment. They
had slighted the fire which God had given them from heaven;
and he sent fresh fire to avenge his quarrel. They neglected
to honour God; -and He got himself honour in their destruc-
tion. They, by their example, encouraged the people to dis-
regard the laws that had been promulged; and He, by executing
judgment on the offenders, shewed the whole nation, yea and
the whole world also, that " he will by no means clear the
guilty." Thus did God maintain the honour of his law, as he
afterwards did the authority of his Gospel a.]
Whilst in them we behold with grief the enormity
and desert of sin, in their afflicted father we are con-
strained to admire,
11. The submission exercised-
Doubtless .the affliction of Aaron was exceeding
great-
[These w r ~ his own sons, just consecrated to the high
office they sustamed. In them he had promised himself muc:P
a Acts v. 1--11.
128.]
DEATH OF NADAB AND ABIHU. 615
comfort; and had hoped, that the whole nation would receive
permanent advantage from their ministrations. But in a moment
he beholds all his hopes and expectations blasted. He sees his
sons struck dead by the immediate hand of God, and that too
in the very .act of sin, as a waming to all future generations. It
they had died in any other way, his grief must have been pun-
gent beyond expression: but to see them cut off in this way,
and with all their guilt upon their heads, must have been a
trial almost too great for human nature to sustain.]
But he submitted to it without a murmuring word
or thought-
[The consideration suggested to him by Moses, composed
his troubled breast. God had given repeated warning that he
would punish with awful severity any wilful deviations from his
law b. Now, as a Sovereign, he had a right to enact what laws
he pleased; and they, as his creatures, were bound to obey
them. It became him to enforce the observance of his laws,
and to vindicate the honour of his insulted majesty, if any
should presume to violate them. What would have been the
effect if such a flagrant violation of them, in those who were
to be examples to the whole nation, were overlooked? Would
not a general contempt of the divine ordinances be likely to
ensue? For prevention then as well as punishment, this judg-
ment was necessary. And the consequence of it would be,
that God would henceforth be honoured as a great and terrible
God, and that the whole assembly of the people would learn
to tremble at his word, and to obey it without reserve. Thus,
however painful the stroke was to him, he submitted humbly
to it, because it was necessary for the public good, and condu-
cive to the honour of his offended God.
It is not improbable too that he would recollect the forbear-
ance exercised towards him in the matter of the golden calf;
and that, while he deplored the fate of his children, he magni-
fied the mercy that had spared him.]
From this subject we may LEARN,
1. To reverence God's ordinances-
[W ell may all, both ministers and people, learn to tremble
when they approach God in the institutions of his worship.
Were this example of divine vengeance duly considered, surely
ministers would never dare to seek their own glory when they
stand up to address their audience in the name of God. . They
would look well to their ministrations, and be sure that they
presented before God no other fire than what they had pre-
viously taken from his own altar-.-- The people too would
b Exod. xix. 22. Lev. viii. 35. and xxii 9.
616 LEVITICUS, XIII. 45, 46. [129_
never venture to come to the house of God in a thoughtless or
irreverent manner, but would reflect on the holiness and majesty
of the Supreme Being, and endeavour to approve themselves
to him in all the services they offered c- - -Beloved Bre-
thren, it is no legal argument which we offer, when we remind
you that God is jealous of his own honour, and exhort you
from that consideration to take heed to yourselves whensoever
you approach his house, his altar, or his throne of grace : it is
the very argument urged by an inspired Apostle, and that too
in reference to the history before us; " Let us have grace,
whereby we may serve God acceptably with reverence and
godly fear ; for our God is a consuming fire d")
2. To submit to his dispensations-
[It pleases God sometimes to try in a peculiar manner his
most favoured saints. But from whatever quarter our trials
come, we should view the hand of God in them, and say, "It
is the Lord, let him do what seemeth him good e." It becomes
not us to" reply against God;" or "the clay to strive with the
potter." As a Sovereign, he has a right to do with us as he
will: and, if only he be glorified, we should be content, what-
ever we may suffer for the attainment of that end. The recol-
lection of our own deserts should always stop our mouths, or
rather prevent even the rising disposition to murmur against
him. He never did, nor can in this world, punish us more than
our iniquities deserve: and therefore a living man can never
have occasion to complain f. Let us then, whatever our afilictions
be, submit with meekness to his chastising hand: "let us be
still, and know that he is God:" yea, let us be thankful that
"he is magnified in our body, whether it be by life or by death g."]
c Ps. lxxxix. 7. d Heb. xii. 28, 29. e 1 Sam. ill. 18. See
also Ps. xxxviii. 13. and Job i. 21. f Lam. iii. 39. g Phil. i. 20.
CXXIX.
THE LAWS RELATING TO LEPROSY.
Lev. xiii. 45, 46. And the leper, in whmn the plague is, his
clothes shall be rent, and hzs head bare, and he shall put
a covering upon his upper lip, and shall cry, Unclean, Un-
clean. All the days wherein the plague shall be in him he
shall be defiled; he is unclean : he shall dwell alone ; with-
out the camp shall his habitation be.
AMONG the various disorders with which the
Jews the leprosy was marked as the
ocJ!ous. and disgraceful ; and the rules for dis-
tmgmshmg . It from all similar disorders were laid
129.] LAWS RELATING TO LEPROSY. 6li
down by God himself with very extraordinary accu-
racy precision. As existing in garments and in
houses, It seems to have been peculiar to the Jews ;
and to have entirely vanished with their dispensation.
But there doubtless was some important end for
which God visited them with this disorder: and what
that was, may be gathered from the various ordi-
nances relating to it. In all the differences which
God commanded to be put between things clean and
unclean, he designed to teach us the evil and hitte'r-
ness of sin : but from the leprosy more particularly
may these things be learned. We may learn, I say,
I. The evil of sin-
Whatever resemblance the leprosy might bear to
some other disorders, it differed materially from all
others. It was,
1. Universally judicial-
[This disorder was not, as some have thought, acquired by
contagion; for it was not at all infectious: but it proceeded
immediately from the hand of God ; and was always considered
as a punishment for sin. Miriam was smitten with it for her
rebellion against Moses
3
: and Gehazi, for his covetous and
dishonest conduct towards Naaman the Syrianb.
In this light also should sin be viewed. True, it fir:Jt
entered through the device of Satan : but from that time has
it been, more or less, judicially inflicted by God, on those who
have disregarded the divine commands. Frequently is God
said to " blind the eyes," and " harden the hearts" of men.
We must not indeed suppose, that he ever does this by a posi-
tive infusion of sin into the soul: this would not consist with
his own glorious perfections : but he abandons men to the evil
of their own hearts, and withholds from them that grace
whereby alone they can overcome their corruptions. Multi-
tudes are "given up by him to a reprobate mind, because they
like not to retain him in their knowledgec." And he tells us
plainly, that this punishment shall be inflicted on us, if we do
not guard against sin in its first beginnings: "The backslider
in heart shall be filled with his own ways; he shall eat of the
fruit of his own ways, and be filled with his own devicesd,"
Who indeed has not found the truth of these
Who does not see, that, if we harbour pride, covetousness,
a Numb. xii. 10-15. b 2 Kings v. 27. c Rom. i. 28.
d Prov. i. 30, 31. and xiv. 14
618 LEVITICUS, XIII. 45, 46.
[129.
impurity, sloth, or any other evil principle in our hearts, it
will gain such an ascendant over us, as at once to chastise us
for our folly, and to augment our The truth is, that
the very heaviest judgment which God can inflict upon us in
this world, is, to give us over to the evil of our own hearts, an cl
to say, "He is joined to idols; let him alone e."]
2. Pre-eminently hateful-
[If there were but the smallest appearance of the leprosy
on any one, he must instantly have it examined with all pos-
sible care. He must not trust to his own judgment, but must
apply to those whom God had authorized to determine the
point, according to the rules prescribed for them. If the dis-
order existed, though in ever so low a degree, the person was
instantly visited with all its painful consequences : and if only
a doubt of its existence was entertained, he must be shut up,
and re
7
examined, week after week, till the point could be
determined. Surely nothing could more strongly declare its
odiousness in the sight of God.
In this respect it most emphatically marks the hatefulness
of sin. "Sin is that abominable thing which God hatethf."
He charges us to abhor it g' and to abstain from all appearance
of ith, He solemnly assures us, that, if we harbour it our
hearts, it shall not go unpunished i, He requires us to " search
and try our ways ;" and to bring every thing to the touchstone
of his word k: nor would he have us satisfied with our own
judgment, lest our self-love should deceive us: we must come
to our great High-Priest, "whose eyes are a flame of fire;"
and beg of him to " search and try us, and to see if there be
any wicked way in us
1
." However clear we may be in our
own eyes, we must say with St. Paul, " I judge not mine own
self: for I know by myself; yet am I not hereby
justified; but he that judgeth me is the Lord m."]
3. Absolutely incurable-
[There was nothing prescribed, nor indeed any thing to
be attempted, for the cure of this disorder. Nothing but the
hand that inflicted it, could remove it. Hence the removal of
it is most generally expressed by the term cleansing ; and
those who were relieved from it are said to have been cleansedn.
And certain it is that none but God can deliver us from sin.
No superstitious devices have ever been able to root it out, no
human efforts to subdue it. The blood of Christ alone can
awa:y its guilt; and the grace of Christ alone can suppress
Its operatiOn.]
e Hos. iv. 17. f Jer. xliv. 4. g Rom. xii. 9. h 1 Th 2'>
ess. v. -
iExod. xxxiv. 7. and Prov, xi. 21. k I ... nn
Sal, Vlll. """'
1
Ps.cxxxix.23,24. m 1 Cor. iv. 3, 4. n L k 14 17
u e xvu. , ,
129.] LAWS RELATING TO LEPROSY. 619
Clearly as the evil of sin is seen in this disorde1
we behold yet more strongly marked,
Il. The bitterness of it-
The person affiicted with the leprosy was put out
of the camp or city in which he had dwelt, and was
forced to live alone, being cut off from all intercourse
with his dearest relatives
0
How inexpressibly pain
ful must this have been! ----
Here then we see shadowed forth the miserable
state of men by reason of sin. When it shews itself
only in unallowed infirmities, it will consist with the
divine favour; just as the leprosy, when it was turned
to a kind of scurf that covered the whole body from
head to foot, was considered as no longer rendering
the person ceremonially unclean P: but, as long as it
continues u deeper than the skin," with "quick raw
flesh rising," and " white or yellow hair ; " in other
words, while it reigns within, and produces its accus-
tomed fruits, it incapacitates us for,
1. Fellowship with God's Church on earth-
[ Social intercourse indeed with the Lord's people is not
prohibited: but that fellowship which the saints enjoy with
each other in spiritual exercises is altogether beyond the reach
of those who live in wilful sin. The Apostle justly s k s ~ What
communion hath light with darkness, or righteousness with
unrighteousness, or he that believeth with an unbelieverq ?"
The views, desires, and pursuits of the ungodly are altogether
different from those which characterize the children of God;
and they make for themselves that separation, which under
the law was the subject of an express command. Strictly
speaking perhaps, the separation begins on the side of the
Lord's people, because they are commanded to " come out
from the world, and be separate, and not to touch the unclean
thingr:" but the effect is the same: in the one case, the un-
clean were but few, and therefore were separated from the
mass ; but in the other case, the mass are the unclean; and
the clean are separated from them.]
2. Admission into his Church in heaven-
[St. Paul appeals to us respecting th.is as a thing plain,
obvious, and unden.iable
8
: and our blessed Lord repeatedly
Kin
"3 d ~
o 2 gs vn. . an xv. a.
r 2 Cor. vi. 17.
P ver. 12, 13. q 2 Cor. vi. 14, 15.
s 1 Cor. vi. 9.
6ft0 LEVITICUS, XIII. 45, 46.
LI29.
affirms it with the strongest asseverations that it was possiblt>
for hilll to uttert. When king Uzziah was smitten with the
leprosy in the temple, all the priests with one accord rose upon
him, and thrust him out of the temple ; yea, and he himself also
hasted to go outu. And thus it would be in heaven, if by any
means an unrenewed sinner were admitted there : he would be
thrust outx, as unworthy of a place among that blessed sot'!iety;
and he would haste to flee out, from a consciousness that no-
thing but redoubled misery could await him there Y ---]
ADDRESS-
I. Let us entertain a godly jealousy over ourselves-
[Men are very apt to " think themselves something, when
they are nothing." But we should diligently "prove our own
work, that we may have rejoicing in ourselves alone, and not
in anotherz." As in the leprosy, so in the dispositions of the
heart, it is often difficult to distinguish with certainty: the
lines of distinction between unbelief and fear, presumption and
faith, worldliness and prudence, and between a variety of other
principles existing in the mind, are more easily defined on
paper, than discerned in the heart: truth and error often so
nearly resemble each other, that none but our great High-
Priest can enable us to discern them apart. Yet if an evil
principle be admitted into the mind, it will produce a thousand
evils in the life. Hence a pecUliar stigma was put upon the
leprosy, when detected in the head: then the person was de-
clared "utterly uncleana." Be on your guard therefore,
beloved Brethren; and beg of God, that you may never be
permitted to deceive your own souls. When doubts arose
about the leprosy, the person was shut up for seven days ; and
this was repeated, till the point could be ascertained. And
if you would occasionally retire from theworld, and spend a
day in fasting and self-examination, you would detect many
evils of which at present you have very little conception, and
acquire a perfection of character not to be attained in any
other way.]
2. Let us humble ourselves for our remaining im-
perfections- "
[However we may have been cleansed from our leprosy,
there is, as was before observed, the leprous scurf still over us
from head to foot b. We still therefore have occasion to cry
with the prophet, " Woe is me ! for I am a man of unclean
lipsc." " Our very righteousnesses are, m fact, but filthy
t]hn''' 8
o m. , 5. u 2 Chron. xxvi. 20.
r Ps. i. 5. z Gal. vi. 3-5.
x Luke xiii. 28.
8
ver. 44. This expression does not occur anywhere else.
_b ver. 12, 13. c Isai. vi. 5.
130.]
PURIFICATION OF THE LEPER. 621
ragsd ;" so that we still have reason, like holy Job, to "lothe
and abhor ourselves in dust and ashese." The external signs
of sorrow which were prescribed to the leper, we should com-
mute for those which indicate true contrition: "Rend your
heart," says the prophet, "and not your garmentsf." We
should " walk humbly with God," and so much the more when
we find that "he is pacified towards us g.'' And, as they who
had only been suspected of the leprosy were required to wash
their garments\ so let us, who yet retain such awful memo-
rials of it, "wash ourselves from day to day in the fountain
opened for sin and for uncleanness" - - -]
d Isai.lxiv. 6. e Jobxlii. 6. f Joel ii.13. gEzek.xvi.63. h ver.34.
cxxx.
PURIFICATION OF THE LEPER.
Lev. xiv. 4-9. Then shall the priest command to take for him
that is to be cleansed, two birds alive and clean, and cedar-
wood, and scarlet, and hyssop. And the priest shall command
that one of the birds be killed in an earthen vessel, over
running water. As for the living bird, he shall take it, and
the cedar-wood, and the scarlet, and the hyssop, and shall dip
them and the living bird in the blood of the bird that was
killed over the running water: and he shall sprinkle upon
him that is to be cleansed from the leprosy seven times, and
shall pronounce him clean, and shall let the living bird loose
into the open field. And he that is to be cleansed shall waslt
his clothes, and shave off all his hair, and wash himself in
water, that he may be clean: and after that he shall come
into the camp, and shall tarry abroad out of his tent seven
days. But it shall be on the seventh day, that he shall shave
all his hair off his head, and his beard, and his eye-brows,
even all his hair he shall shave off: and he shall wash his
clothes; also he shall wash his flesh in water, and he shall
be clean.
THERE is an indissoluble connexion between duty
and privilege, though that connexion is, for the most
part, but little understood. Our privileges are in
general supposed to arise out of the performance
of our duties; whereas the reverse of this is more
generally true: privileges are freely bestowed upon
us by God according to his own sovereign will and
pleasure; and these as to love
serve him. . The blessmgs of electiOn and vocatiOn
LEVITICUS, XIV. 4-9.
[130.
are not vouchsafed to us on account of our antecedent
merit, but in order that we may shew forth the praises
of Him that hath called us.
We see this exemplified in the laws relating to the
leprosy. Nothing was prescribed whereby people
should first of all heal themselves: but, when God of
his infinite mercy had first healed them, then were
they to come and offer their acknowledgments in the
way appointed.
The ordinances to be observed by them are here
laid down: and from them we see, that the purifica-
tion of the leper was two-fold;
I. Incipient-
[Two birds were to be taken; one of which was to be
killed over a vessel of spring-water; and the other, dipped in
the bloody water, was to be let loose. Some interpret this as
signifying, that Christ should die for us, and that the sinner,
dipped as it were in his blood, should be liberated from sin and
death, and be enabled to soar above this lower world, both in
heart and life. But we apprehend that both the birds equally
designate Christ. And, inasmuch as the living bird was
dipped in the blood of that which was killed, this intimated,
that all that Christ should do for us after his resurrection, was
founded upon the atonement which he had offered; by which
he obtained a right to justify us, and to send us his Holy
Spirit, and to save us with an everlasting salvation a. As for
the cedar-wood, the scarlet wool, and the hyssop, which were
also dipped in the bloody water, and used in sprinkling the
leper, we forbear to specify the spiritual import of each,
because it must rest on mere conjecture, and will not prove
satisfactory after all. But the circumstance of the blood being
mixed with living water, most assuredly was designed to teach
us, that Christ saves-us no less by his Spirit than by his blood;
by his Spirit, from the power of sin ; and by his blood, from
its guilt. Moreover, these are never separated. When his
side was pierced, "there came out (as John, who was an eye-
witness, testifies) both blood and water b," On which circum-
stance he lays great stress ; assuring us, that " Christ came
by water only, but by water and blood c." These two then
bemg upon the sinner, " the priest of God is fully
authonzed to pronounce him clean" ---
ln confirmation of this statement we need only to refer to the
goats offe!ed on the great day of annual expiation: that
which was slam, and that which carried the sins of the people
a Heb. ix. 12. Rom. v. 10. xix. 34t 35. c 1 John v. 6.
130.] PURIFICATION OF THE LEPER. 623
into. the equally prefigured Christ d; the one, as
"dymg for our sms; and the other, as rising again for our justi-
fication e." The two birds presented by the leper were in this
res:rect precisely similar ; and equally point us to thi'l blessed
Jes'b.s, who says, "I am He that liveth, and was dead; and
behold I am alive for evermore/"
We only add further on this point, that it was the " sprin-
kling " of this blood and water upon the leper, that rendered the
ceremony effectual for his good. In vain would the one bird
shed his blood, or the other be dipped in it and let loose, unless
there were an application of that blood and water to the leper
himself. But being " sprinkled seven times," he was perfectly
clean; so far at leasi .::s to be brought into the camp, and put
into a train for that sanciification which was,]
11. Progressive-
[The leper was to wash both himself and his clothes, and
t() shave oft' all his hair, and then to come into the camp. But
he was not fully restored to his place in society at once: he was
not admitted into his tent, but was to live in some place alone
for seven days more ; and then, after again washing his body
and his clothes, and shaving off all his hair, even to his eye-
brows, he was reinstated in all his former privileges and comforts.
This was designed to shew, that the defiling effects of sin yet
remain, even after that we are Cleansed in the blood of Christ,
and renewed by the Spirit. We need still "to be renewed, both
in our outward and inward man, day by day. Sin cleaves to
us, yea, it spontaneously rises up in us; so that though we be
washed ever so clean, we shall need to be washed again ; and
though we be shaved ever so close, we shall not be many days
without manifesting that the work of sanctification is not yet
perfect. Besides, there are higher degrees of holiness to which
the regenerate are to be constantly aspiring. They are " not
to account themselves to have yet attained; but, forgetting the
things which are behind, they are to press forward for that
which is before g.'' They are to be continually "putting off
the old man, and putting on the new, even till they be renewed
after the very image of their God in righteousness and true
holiness h." Instead of regarding their restoration to the divine
favour as a reason for resting satisfied with attainments,
they are to make their interest in the promises an occasion,
and a stimulus, to " cleanse themselves from all filthiness both
of :flesh and spirit, and to perfect holiness in the fear of God i."
" Having this hope in them," thev are to stop short of nothing
_d Lev. xvi. 21, 22.
. . ' .
g Phil. iii. 12-14.
e Rom. iv. 25.
h Eph. iv. 22-24.
f Rev. i. 18.
i 2 Cor. vii. 1
LEVITICUS, XIV. 4-9. [130.
that. can be attained in this life, but to "purify themselves
even as God is purek,"]
Amongst Israel of the great mass of the popu-
lation had never been infected with the leprosy at
but that is not the case with us: the leprosy of sin
has infected every human being: and there are now
but two classes, under the one or the other of which
we must all be arranged.
We will therefore ADDRESS
1. To those who are yet infected with the leprosy-
. [What was done at the time of pronouncing the lepers
clean, is the very thing which must be done to make you clean.
Youinust be sprinkled with the blood and Spirit of Christ, even
of" Him who died for you and rose again." This is necessary;
nor can any human being be saved without it: and it shall be
effectual; so that no human being shall ever perish, provided
he apply to his soul this divinely appointed remedy: " The
blood of Jesus Christ shall cleanse him from all sin
1
;" and the
Spirit of Christ shall "cleanse him from all his filthiness and
uncleannessm." The priests of old could not heal the leper,
but only declare him healed: but our High-Priest can heal us.
Only cry to him, as the lepers did in the days of his flesh,
"Jesus, Master, have mercy on us!" and God himself shall
acknowledge and pronounce you clean. The hyssop is even
now at hand, wherewith you may sprinkle your own souls.
Use it now by faith, and you shall experience with David both
its incipient and progressive efficacy: " Purge me with hyssop,
and I shall be clean ; wash me, and I shall be whiter than
snown." But sprinkle not yourselves once or twice only, but
., seven times;" then shall you be "washed thoroughly from
your iniquity, and be cleansed from your sin ."]
2. To those who have been cleansed from it-
[Your state is beautifully represented by that of the healed
leper. You are not yet admitted to your home, where your
more perfect brethren enjoy without any intermission their
Father's smiles: but you are brought into the camp; you are
acknowledged as clean, notwithstanding your remaining im-
perfections : and there is yet only a single week before you
will be brought into the full "liberty of the children of God."
the intervening time must be spent in humiliating and
exercises: but those exercises are all preparing you for
the. ncher enjoyment of the promised bliss: " they are ren-
denng you meet for the inheritance of the saints in lio-htP,"
b
k 1 John ill. 3.
n Ps. li. 7.
1
1Johni.7.
0
Ps.li. 2.
m Ezek. xxxvi. 25.
P Col. i. 12.
131.]
THE CLEANSING OF THE LEPER.
Look forward then to the happiness that awaits you: and
carefully attend to every thing that God has enjoined ; lest,
when the appointed time shall arrive, you shall be found to
have neglected the duties of the present moment. Labour
then to the uttermost to get rid of sin: " Wash ye; make you
clean q,'' As for the deep-rooted evils that spring up within
you from time to time, if they cannot be eradicated, let them
be shaved off the very moment that they appear. And let
the time now appropriated to mortification and self-denial, be
sweetened by the anticipation of that blessed hour, when you
shall enter into the joy of your Lord, and rest for ever in the
bosom of your God. J ,
q Isai. i. 16.
CXXXI.
THE CLEANSING OF THE LEPER.
Lev. xiv. 14-18. And the priest shalt take some of the bl,ood
of the trespass-offering, and the priest shalt put it upon the
tip of the right ear of him that is to be cleansed, and upo'll
the thumb of his right hand, and upon the great toe of his
right foot. And the priest shall take some of the log of oil,
and pour it into the palm of his own left hand: and the
priest shall dip his right finger in the oil that is in his left
hand, and shall sprinkle of the oil with his finger seven times
before the Lord. And of the rest of the oil that is in his
hand shall the priest put upon the tip of the right ear of him
that is to be cleansed, and upon the thumb of his rigltt hand,
and upon the great toe of his right foot, upon tke blood of
the trespass-offering. And the remnant of the oil that is in
the priest's hand he shalt pour upon the head of him that
is to be cleansed; and the priest shall make an atonement
for him before the Lord.
IF persons sought nothing more than entertainment
in their studies, we kiww of no book that would afford
them so much gratification as the Bible. Not to men-
tion any particular beauties, such as the sublimity of
its poetical parts, or the simplicity of the historical,
there is something inexpressibly grand in the general
harmony of the whole, and the fitness of every part
to answer the ends for which it was designed. The
great edifice that was to be erected,
the model that was formed for the purpose of exhi-
biting it to the world in types and shadows, was
Judaism: and the correspondence between the model
SS
~ LEVITICUS, XIV. 14-18.
LI3l.
and the structure in all its p ~ r t s affords an inex-
haustible fund of pleaHing and useful instruction. Let
us take, for example, the ceremonies observed at the
cleansing of the leper; and we shall find that they set
forth in a very striking light the most essential doctrines
of the Gospel. They teach us more particularly,
I. The ends for which the blood and Spirit of Christ
are to be applied to our souls-
It is scarcely needful to observe, that the blood of
the sacrifices typically represented the blood of Christ;
or that the oil which was used on various occasions
with the sacrifices, represented the Spirit of Christ,
with which every true Christian is, and must be,
anointed a.
The end for which they were put upon the leper is
said to be, to "make an atonement for him b." But,
in order to understand this aright, we must consider
the state of the leprous person: he was banished from
the house of God, and from all communion with his
dearest friends: but, when he was healed, and the
ceremonies appointed for his purification were per-
formed, then he was restored completely to fellowship
with God, and with his Church. The word atone-
ment therefore is here used in a lax sense: strictly
speaking, it was the blood of the sacrifice alone that
made atonement: but the whole ceremony is said to
make an atonement, because it was that which availed
for the complete restoration of the leper to the enjoy-
ment of all his privileges.
Moreover, he is said "to be cleansed'' by these
ceremonies, when, in fact, he was healed of his leprosy
before any of these ceremonies could be used: so this
was not an actual, but a declarative cleansing of his
leprosy. Nevertheless it was intended to typify that
which. is actually effected by the blood and Spirit of
a 2 Cor, i. 21. 1 John ii. 20, 27. .
b We might suppose from the concluding words of the text, that the
pnest ~ a s to make some other atonement for him: but in ver. 29. the
matter Is. put beyond a doubt; for there it is expressly said, that these
cere:morues were performed " to make an atonement for him."
13I.j
THE CLEANSING OF THE LEPER.
Christ: these 1eally cleanse our souls, and restore us
perfectly to the service and enjoyment of God. The
two together have a combined effect, to bring us to
God: but they have separate and very distinct offices,
which. we ought carefully to notice:-
1. The blood of Christ must be applied to purge
away our guilt- .
[There is no possibility of cleansing our souls from guilt
by any thing that we can do. As the blood of bulls and of
goats cannot take away sin, so neither if we could shed rivers
of tears, would they suffice to expiate one single offence; much
less could they wash out the stain which we have contracted by
a whole life of sin. It was because of the insufficiency of all
other means, that God sent his only dear Son to die for us.
The blood of Him who was " J ehovah's fellow," was an ample
satisfaction for the sins of the whole world. No other atone-
ment was necessary: nothing can add to the perfection of it.
By means of it, God is reconciled to sinners ; and nothing is
wanting, but that the sinner himself should dip the hyssop in
that precious blood, and sprinkle it upon his own conscience c.
This is the use which we are to make of the blood of Christ:
and if we apply it thus to our souls in faith, it will "purge us
thoroughly from our iniquity, and cleanse us from our sin."]
2. The Spirit of Christ must be applied to renovate
our nature-
[ As the leprosy defiled the whole man, so does sin pollute
our whole souls. Our nature is altogether corrupt: and we
must be renewed in every part, before we can enter into the
kingdom of God d, In our present state, we should not be
capable of enjoying the divine presence, even if we . were
admitted to it. But how can this new nature be
We can no more create ourselves anew, than we could create
ourselves at first. We can no more give ourselves a spiritual
nature, than vegetables can endue themselves with animation,
or animals with reason. The spiritual life is, if we may so
speak, a higher scale of existence : for though our faculties
remain the same, they acquire a totally new direction as soon
as ever the spiritual life is infused into our souls. Hence the
trne Christian is unequivocally called "a new creaturee:" and
hence arises our need of a divine Agent to bring us to this
state. For this purpose therefore the Holy Spirit, the third
Person in the ever blessed Trinity, is given to us: he is
to us, to sanctify us throughoutr. To this end 'We must seek
c Heb. ix. 12-14. d John iii. 3, 5. e 2 Cor. v. 17. !Tit. iii. 5.

628 LEVITICUS, XIV.
[131.
his influence, and submit to his operations. Thus shall the
effectual working of his power transform our souls in to the
divine imageg, and make us "meet for the inheritance of the
saints in lighth.'']
But these points will receive additional light, while
we consider,
11. The manner in which the blood and Spirit of
Christ are to be applied, in order to their being
effectual for the ends proposed-
From the rites used in cleansing the leper, we
learn,_ that the application both of the blood and
Spirit of must be,
1. Particular-
[Doubtless our whole man needs purification both :from
the guilt and pollution of sin. But the application of the blood
and oil to the ear, the thumb, and the toe of the leper, seems to
intimate, that every member of the body, and every faculty of
the soul, whereby we either receive or execute the will of God,
needs a special purification from guilt and corruption. Great
is the guilt we have contracted in hearing, since we have not
been obedient to the voice of God. Great is the guilt we have
contracted in the whole of our walk and since we
have walked in our own way rather than in God's, and done
our own will rather than his. Now it is proper that we should
call these things to mind, and humble ourselves before God on
account of them, imploring mercy for every particular offence,
and seeking a renovation of every particular faculty and
member; that so our powers may all become " instruments of
righteousness unto God
1
." Not that we are to be so occupied
with the consideration of our particular offences as to forget
that we need a thorough renovation: no; after having put the
blood and oil on the parts which seem most to need their in-
fluence, we should " pour the remainder of the oil upon our
head," that it may flow over our whole bodyk, and that we may
"be soul, and spirit
1
."]
2. United- .,
'
[Neither the blood nof the oil were on any account to be
omitted in the purification of the leper: nor can either of them
be omitted in the restoration of our souls to God. In vain shall
we profess to be justified by the blood of Christ, if we be not
also his Spirit: and in vain shall we profess to have
expenenced a renovation of our souls by the influences of the
s Eph. iv. 23, 24.
k ver. 18 ..
h Col. i. 12. i Rom. vi. 13
1
1 Tness. v. 23.
131.] THE CLEANSING OF THE LEPER.
Spirit, if we do not trust entirely in the blood of Christ
for pardon and acceptance. In the consecrating of Aaron
and his sons to the priesthood, almost the same services were
performed as at the purification of the leper : the blood was to
be put on their ears, thumbs, and toes, and then, together with
the oil, to be sprinkled on their bodies and their garmentsm.
same idea was suggested by the sprinkling of blood mixed
With water in the preparatory part of the leper's purification n:
and it was also intimated by the effusion of blood and water
from our Saviour's side, when he was pierced by the spear
0

St. John, who alone records that remarkable fact, lays great
stress upon it in his first epistle, reminding us that " he came
by water and blood, not by water only, but by water and
bloodP." Doubtless these things were designed to teach us,
that God has united the pardoning virtue of Christ's blood, with
the sanctifying operations of his Spirit; and that "what he has
joined together, no man should presume to put asunder."]
3. Orderly-
[It is by no means an indifferent matter what order we
observe in applying the blood and Spirit of Christ to our souls,
or, in other words, whether we seek justification or sanctification
in the first place. It is true, that, in speaking of them, our
words need not always be placed with accuracy and precision;
for even St. Paul himself, when speaking to the Corinthians,
says, " Ye are washed, ye are sanctified, ye are justified in the
name of the Lord Jesus, and by the Spirit of our God q." But
it is highly necessary that we should have clear and determinate
ideas on the subject. The order relative to the leper was, that
the oil should be put (on the ear, thumb, and toe) "upon the
blood of the trespass-offeringr:" and to prevent our imagining
this to mean only that it should be applied in addition to the
blood, it is added afterwards, that the oil must" be put upon
the place of the blood of the trespass-offerings." Surely this
was not so minutely ordered for nought: it plainly shews us
that the blood of Christ must be first applied for our justifica-
tion; and that then the Spirit will be given for our sanctifica-
tion. And this is the more carefully to be observed, because it is
the very reverse of what men, of themselves, are disposed to do.
We are apt to seek sanctification first ; and then to make our
proficiency in it the ground (in part least) of our
tion : but we must come to God as smners to be
. freely b,y his grace th:ough the is in C)l:ist
Jesust;" and, being uruted by faith to Christ as livmg
m Exod. xxix. 20, 21.
P 1 John v. 6.
a vei. 28.
n ver. 5-7.
q 1 Cor. vi. 11.
t Rom. iii. 24.
0
John xix. 34, 35.
r ver. 17.
630 LEVITICUS, XIV. 14-18.
[131.
vine, we shall derive virtue from him for the bringing forth the
fruits of righteousness and true holinessu.J
4. Believing-
[ At the purification of the leper the priest was to "sprinkle
the oil seven times before the Lord." This denoted that, while
in the performance of these ceremonies they sought the glory of
the Lord, they expected from him an abundant supply of those
blessings which were typically represented by them. Thus in
applying the blood and Spirit of Christ to our souls, we must
feel a persuasion that we are using the instituted means of our
salvation; and that, in the use of them, we shall receive from
God the blessings we stand in need of. Such a confidence is
not to be called presumption. Presumption is the expectation
of benefits in a way wherein God has not warranted us to
expect them: but the most assured expectation of them, when
accompanied with a diligent discharge of our duty, and a hum-
ble dependence on his promises, is in the highest degree pleas-
ing to God, and profitable to man. The " stronger we are in
faith, the more do we give glory to God x," and ensure the
accomplishment of his promises to our soulsY.J
ADDRESS-
I. To those who are conscious of their leprous state.
[The lepers were not left to judge of their own state : they
were examined by the priest, and necessitated to abide by his
decision. Think ye then, that, when our great High-Priest
shall inspect your souls, he will not find out the marks of
leprosy that are upon you? Be assured that, however they may
be covered from the eye of man, they are all " naked and open
(as the sacrifices were when flayed and cut down the back-bone)
before the eyes of Him with whom we have to doz." 0 search
out your iniquities, and " rend your hearts, and cover your
lips, and, with the convicted leper, cry, Unclean, unclean a!"
H you be not conscious of your disorder, you will never feel
your need of purification from it; and consequently you will
neglect the means prescribed for your recovery, and perish in
your sins. May God avert from you so heavy a calamity, and
incline you to accept with gratitude his proffered mercy !]
2. To those who desire deliverance from it-
[The lepers, though in a most afflicted state b, had reason
to be resigned to their lot, because their disorder came from
u John xv. 5. Rom. vii. 4. x Rom. iv. 20.
Y John xi. 40. 2 Chron. xx. 20.
z rvp.vd ~ : a l T15Tpaxrill.tap.Eva. Heb. iv. 13.
a Lev. xiii. 45. with Isai. vi. 5.
b For the true state of a leper, see Numb. xii. 12.
132.]
THE SCAPE-:GOAT A TYPE OF CHR.IST.
631
the hand of God. But your disorder comes from yourselves ;
and therefore you should not be satisfied with its continuance
one day or hour. You do well to be solicitous about the re-
moval of it; and we entreat you never to relax your solicitude
about it, till the desired healing has been imparted to your
souls. Know ye then for your comfort, that the blood and oil
are already prepared, and that your great High-Priest is at
this moment ready to apply them to your souls. Only go to
him, and he will rejoice to minister to your necessities. Go
humbly, yet boldly to him: present your ear, your hand, your
foot, ye&, and Y<>l.lr whole persqn before him, that he may put
upon them the blood an,d oil: a.p,d doubt not but that instantly
you shall be restored to God, "fa-ultless before his
presence with exceeding joyc."]
c Jude, ver. 24.
CXXXII.
THE SCAPE-GOAT A TYPE OF 'CHRIST.
Lev. xvi. 21, 22. And Aaron shall lay both his hr.tnds upon
tlte head of the live goat, and confess over him all the ini-
quities of the children of lslf"ael, and all their transgressions
in all their sins, putting them upon the head of the ,qoat, and
shall send him away by the hand of a fit man into the wilder-
ness. And the goat shall bear upon him all their iniquities,
unto a land not inhabited.
OF all the types, under the Mosaic dispensation,
there was not one more plain in its import, or more
useful in its tendency, than that before us. Most
other types receive light from t4,ei,r accpmplishment
in Christ ; this reflects light on the Gospel itself.
The high-priest, having before offered a bullock and
a ram, was to take two goats; and, having determined
by lot which of them should be killed, and which be.
kept alive, was to kill the one, and to sprinkle its
blood, with the blood of the bullock, within the sanc-
tuary, and then to present the other before the Lord
in the manner described in the text: he was to con-
fess over it the sins of the people, and, by putting his
hanQ.s upon its head, t? to. it the people:s.
sins; and then to send It m to the Wilderness that It
might never more be seen of men. This ceremony
pointed out to . them the true and proper object of
LEVITICUS, XVI. 21, 22.
[132.
faith: the operation of it on the believer's mind; and
the fruit and benefit of it to his soul.
I. The true and proper object of faith-
[When the high-priest put his hands on the head of the
scape-goat, the eyes of all present must of necessity be turned
towards that devoted creature. They indeed who were endued
with a spiritual discernment, would look through the type unto
Christ the great Anti type : but still the goat would be regarded
by all as the immediate instrument used by God for the re-
moval of their sins : their faith terminated on that as the
instituted means of their deliverance.
. Thus is Christ the one object to whom the eyes of all must
be directed. He has been chosen of God from all eternity to
bear in his own person, and to take away from his people, all
their sins
3
In due time he was exhibited to the world in this
very character b : the iniquities of all mankind were laid upon
him c: and his command to every living creature is, Look unto
Me and be ye saved d,
There was indeed under the law another goat, whose blood
was shed for the remission of their sins ; which was therefore
to be considered by them as a joint object of their faith. But
the two together were, in fact, but one sacrifice, the one
representing the death of Jesus, and the other his resurrection.
While therefore we view Christ as dying for our offences, we
must also, in conformity with the type before us, regard him
as rising again for our justificatione.]
II. Its operation on the believer's mind-
[The high-priest confessed over the scape-goat the sins of
all Israel with their several aggravations, at the very time that
he transferred them to him by the imposition of his hands.
By this significant ordinance he clearly shewed how faith
always operates. It leads us in the first place to transfer all
our guilt to the sacred head of Jesus. While we see the im-
possibility of removing our sins in any other way, faith will
incline us to avail ourselves of that inestimable privilege of
carrying them to.the Saviour, and thereby securing to ourselves
an everlasting deliverance from them. But will it therefore
cause us to think lightly of our iniquities, because they may
be cancelled by such means ? No : it will rather make them
to .appear exceeding sinful ; and will dispose us to humble
ourselves for them in dust and ashes. A true believer will not
so as desire pardon without being made to feel the evil
and sin: and the more sincerely he looks to Christ,
a R 8
ev. xm. .
eJ'lili''6
Sal, .
b Rom. m: 25. See also John i. 29. 2 Cor. v. 21.
d Isai, xlv. 22. e Rom. iv. 25.
132.] THE SCAPE-GOAT A TYPE OF CHRIST.
633
the more unfeignedly will he bewail his manifold transgressions
1

While, with Mary, he boldly confesses Christ, with her he will
kiss his feet, and wash them with his tearsg.]
Ill. The fruit and benefit of it to his soul-
[N o sooner was the ordinance before us duly performed,
than the sins of all Israel were taken away, and God was re-
conciled to his offending people. This indeed being only a
typical institution, the pardon obtained by means of it was
neither ._ perfect nor durable, except to them who looked
through the type to Christ himself. But faith in Christ, whe-
ther exercised by them or us, will obtain a full and everlasting_
remission of all our sins. Under the law indeed, there were-
some sins for which no sacrifice was appointed, and which
therefore could not be purged away by any ceremonial obla-
tions whatever. But there is no sin from which we shall not
be justified by faith in Jesus h, From the very instant that we
are enabled to lay them upon his head, they shall be carried
into the land of oblivion, and never more be remembered against
usi: yea, they shall be cast into the very depths of the seak,
and be put away from us far as the east is from the west
1
.J
From hence we may LEARN,
1. The different offices of repentance and faith-
[Repentance can never make atonement for sin. How-
ever penitent we be, we must lay our hands upon the head of
the scape-goat, and transfer our guilt to him. On the other
hand, faith does not supersede repentance, but rather encourages
and invites us to it. We must repent, in order to prepare our
hearts for a grateful acceptance of pardon, and a diligent im-
provement of it in our future life: but we must believe in
order to obtain pardon; that being bestowed solely on account
of Christ's vicarious sacrifice. Repentance stirs us up to exer-
cise faith on Christ; and faith stimulates us to further acts of
penitence, for the honouring of the law, the justifying of God,
the exalting of Christ, the purifying of the heart, the adorning
of our profession, and the rendering of us meet for glory. To
be in a state pleasing to God, we must be believing penitents,
and penitent believers.]
2. The folly of delaying to repent and believ-e-
[Impenitence and unbelief keep us f r o ~ Christ, and ~ v t
our sins upon us. We must all resemble either the oblatwn,
or the offerer: we must either, like the goats, die under the
wrath of God, and be for ever banished. as accm:sed creatures,
f Ezek. xvi. 63. g Luke vii. 37, 38.
; Isai. xliii. 25. Heb. viii. 12. k Mic. vii. 19.
h Acts xiii. 39.
I p ... 12
s. cm. .
634 LEVITICUS, XVI. 9, 30, 33.
[133.
from his presence; or we must go with penitence and contri-
tion to our living Surety, and cast our iniquities on him. And
can there be a doubt which state we should prefer? Or would
we continue another hour under the guilt of all our sins, when
there is such a way provided for the removal of them ? Let
us then behold the Scape-goat, as in our immediate presence,
and go instantly to lay our sins on him. It cannot, as under
the law, be done by the priest for us; it must be done by
every one of us for himself. Let us then go to him with
penitence and faith, and rest assured that we shall not repent
or believe in vain.]
CXXXIII.
DUTIES REQUIRED ON THE GREAT DAY OF ATONEMENT.
Lev. xvi. Q9, 30, 33. And this shall be a statute for ever unto
you, that in the seventh rnonth, on the tenth day of the rnonth,
ye shall a.fllict your souls, and do no work at all, whether it
be one of your own country, or a stranger that sojourneth
arnong you. For on that day shall the priest rnake an atone-
ment for you, to cleanse you, that ye rnay be clean from all
your sins before the Lord . And he shall rnake an atone-
ment for the holy sanctuary, and he shall rnake an atonement
for the tabernacle of the congregation, and for the altar;
and he shall rnake an atonement for the priests, and for all
the people of the congregation.
THE wisdom and piety of the Church in early
ages appointed, that a considerable portion of time
at this season of the year should be devoted annually
to the particular consideration of our Saviour's sui:.
ferings ; and that the day on which he is supposed
to have died upon the cross, should be always ob-
served as a solemn fast. In process of time many
superstitious usages were introduced; which, how-
ever, in the Reformed Churches, have been very pro-
perly discontinued. But it is much to be regretted,
that, whilst we have cast off the yoke of Popish
superstition, we have lost, in a very great measure,
that regard for the solemnities which our Reformers
themseh:es retained; and which experience has proved
to be. highly conducive to the spiritual welfare of
Nativity of our Lord indeed, because
It Is observed by almost all persons with a
rehgtous reverence ; but the day of his death, being
133.] DUTIES ON THE GREAT DAY OF ATONBMENT. 635
to be kept as a fast, is almost wholly disregarded ;
insomuch that the house of God is scarcely at all
attended, and the various vocations of men proceed
almost without interruption in their accustomed
channel. We are well aware that the Jewish insti-
tutions are not to be revived: but, though the ordi-
nances themselves have ceased, the moral ends for
which they were instituted should be retained ; nor
should any means, whereby they may, in perfect con-
sistency with Christian liberty, be attained, be deemed
unworthy of our attention.
The great day of annual expiation was the most
solemn appointment in the whole of the Mosaic
economy. Its avowed purpose was to bring men to
repentance, and to faith in the atonement which
should in due time be offered. Now these are the
sole ends for which an annual fast .is observed on this
day : and, if they be attained by us, we shall have
reason to bless God for ever that such an appoint-
ment has been preserved in the Church.
In considering the passage before us there are two
things to be noticed ;
I. The objects for which atonement was made-
To have a just view of this subject, we must not
rest in the general idea of an atonement for sin, but
must enter particularly into the consideration of the
specific objects for which the atonement was made.
It was made,
1. For the High-Priest-
[The persons who filled the office of the priesthood were
partakers of the same corrupt nature, as was in those for whom
they ministered : and, being themselves sinners, they needed
an atonement for themselves a : nor could they hope to inter-
pose with effect between God and the people, unless they
themselves were first brought into a state of reconciliation
with God. Hence they were necessitated to " offer first of all
for their own sins."
And this is a point which reflects peculiar light on the excel-
lency of the dispensation under which we live. Our High-Priest
was under no such necessity: He had no sin of his own to
answer forb: and hence it is that his atonement becomes effec-
b 1 Pet. ii. 22.
636 LEVITICUS, XVI. 30, 33.
[133.
tual for us c: for, if he had needed any atonement for himself,
he never could have procured reconciliation for us d- - -]
2. For the people-
[" All the people of the congregation" were considered as
sinners; and for all of them indiscriminately was the atonement
offered. None were supposed to be so holy as not to need it,
nor any. so vile as to be excluded from a participation of its
benefits.
But here again we are reminded of the superior excellency
of the Christian dispensation. For though, among the Jews,
the atonement was offered for all, it did not suffice for the
removal of guilt from all: it took off the dread of punishment
for ceremonial defilements ; but left the people at large, and
especially all who had been guilty of presumptuous sin, under
the, dread of a future reckoning at the tribunal of God. " It
could not make any man perfect as pertaining to the con-
sciencee." The very repetition of those sacrifices from year
to year shewed, that some further atonement was necessaryr.
But under the Gospel the reconciliation offered to us is perfect:
it extends to all pers;ns and all sins, in all ages, and quarters,
of the world. No guilt is left upon the conscience, no dread
of future retribution remains, where the atonement of Christ
has had its full effectg : there is peace with God, even " a peace
that passeth all understanding:" He "perfects, yea, perfects
for ever, all them that are sanctified h.'']
3. For "the sanctuary itself and the altar"-
[Even the house of God, and the altar which sanctified
every thing that was put upon it, were rendered unclean by the
ministrations of sinful men. The very touch or presence of
such guilty creatures communicated a defilement, which could
not be purged away but by the blood of atonement. The high-
priest, even while .making atonement for the holy place, con-
tracted pollution, from which he must wash himself, before he
could proceed in his priestly work
1
In like manner, the person
who led away the scape-goat into the wilderness, and the person
who burnt the sin-oflering without the camp, must wash, both
their persons and their clothes, before they could be re-admitted
into the campk. What an idea does this give us of the corruption
of human nature, when even the most holy actions, performed
accord:!ng to the express of God, were, by a painful
necessity, the means and occasiOns of fresh defilement!
From the. atonement required for the sanctuary we learn,
that heaven Itself, so to speak, is defiled by the admission of
c 1 John iii. 5. 2 Cor. v. 21.
e Heb. ix. 9, 10.
h Heb, x. 14, 17, 21, 22.
d Heb. vii. 26-28.
f Heb. x. 1-4. g Heb. ix. 14.
i ver. 24. k ver. 26-28.
133.] DUTIES ON THE GREAT DAY OF ATONEMENT. 637
sinners into it; and. that on that very account it could not be
a meet habitation for the Deity, if it were not purified by the
atoning blood of Christl.]
A just view of these things will discover to us the
connexion between the atonement itself, and,
II. The duty especially enjoined at the time of that
atonement-
To afflict the soul is our duty at all times-
[ As for the penances which men have contrived for the
afflicting of the body, they are neither acceptable to God, nor
beneficial to man : they tend to keep men from true repentance,
rather than to lead them to it. Doubtless such a measure of
fasting and bodily self-denial as shall aid the soul in its opera-
tions, is good: but still it is the soul chiefly that must be afflicted.
That is the principal seat of sin, and therefore should be the
principal seat of our sorrows. Indeed, it is the soul alone which
possesses a capacity for real and rational humiliation.
Now as there is "no man who does not in many things, yea,
in every thing (to a certain degree) offend," there is no man
who does not need to affiict his soul, and to humble himself
before God on account of his defects.
But it may be asked, How is this to be done? How can we
reach our soul, so as to a:ffiict it? I answer, By meditating
deeply on our sins. We should call to mind all the transactions
of our former lives, and compare them with the holy commands
of God. We should, as far as possible, make all our sins pass
in review before us : we should consider their number and
variety, their constancy and continuance, their magnitude and
enormity : we should search out all the aggravating circum-
stances with which they have been committed, as being done
against light and knowledge, against mercies and judgments,
against vows and resolutions, and, above all, against redeeming
love. We should contemplate our desert and danger on account
of them, and our utter loathsomeness in the sight of God. This
is the way to bring the soul to " a broken and contrite " state :
and this is the duty of every living man.]
But it was peculiarly proper on the great day of
atonement-
[The ex;ercise of godly sorrow would in a variety of
views a just Improvement of all of day.
It would dispose the person to JUStify zn requznng such
services. Those who felt no sense of sm would be ready to
complain of the ordinances as burthensome and expensive: but
those who were truly would God had
appointed any means of obtmmng reconc1hatwn Withhnn---
1 Heb. ix. 23.
LEVITICUS, XVI. 29, 30, 33.
[133.
It would pr'epare the person for a just reception of God's
mercy. An obdurate heart would reject the prorrilses, just as
the trodden path refuses to receive the seed that is cast upon it.
The fallow ground must be broken up before the seed can be
sown in it to good effect ---
It would lead the person to acknowledge with gratitude the
unbounded goodness of God. A person, unconscious of any
malady, would pour contempt on any prescription that was
offered him for the healing of his diseases : but one who felt
himself languishing under a fatal, and, to all appearance, in-
curable disorder, would accept with thankfulness any remedy
which he knew would restore his health. Thus it is the peni-
tent sinner, and he only, that will value the offers of mercy
through the blood of atonement---
Lastly, it would stimulate him to greater watchfulness and
diligence in future. Suppose a person pardoned ; if he felt
not the evil and bitterness of sin, he would be as remiss and
careless as ever : but, if his heart had been altogether broken
with a sense of sin, if he had groaned under it as an intolerable
burthen, he would be doubly careful lest he should subject
himself again to the same distress and danger : and the more
.assured he was of pardon and acceptance with God, the more
desirous he would be to " render unto God according to the
benefits received from him" ---]
The REFLECTIONS to which this subject will naturally
give rise, are such as these:
1. How vain is the idea of " establishing a right-
eousness of our own ! "
[If the most holy actions of the most holy m n ~ done ex-
pressly according to the divine appointment, rendered the
persons unclean, yea and the very sanctuary of God and the
altar itself linclean, so that the washing of water and the
sprinkling of blood were necessary for their purification, who
are we, that we should be able so to live as to claim a reward
on the ground of merit ? Let us lay aside this vain conceit,
which, if not corrected, will infallibly issue in our own destruc-
tion. We need one to "bear the iniquity of our holy things m,"
no less than the iniquity of our vilest actions : and, from first
to last, we must receive " eternal life as the free unmerited
gift_ of God through Jesus Christn."J
2. How transcendent must be the efficacy of our
Redeemer's blood !
[All these sacrifices which were repeated from year to year
could never purge the conscience of one single individual: but
m Exod. xxvili. 38
n Rom. vi. 23
134.]
THE PROHIBITION TO EAT BLOOD. 639
the blood of Jesus Christ, once shed on Calvary, is sufficient to
cleanse the whole world. Stupendous thought! Let us en-
deavour to realize it, and to get the evidence of it in our own
souls---]
3. How blessed is the issue of true repentance !
. [Men imagine that to afllict the soul is the way to be
nnserable : but the very reverse is true : to " sow in tears is
the sure way to reap in joy
0
." How beautifully was this
represented on the day of atonement! It was on that day
(every fiftieth year) that the Jubilee was to be procla:imedP.
What a blessed termination of the day was this ! What a balm
to every afflicted soul ! Think of the joy which pervaded the
whole country, when every man was rendered free, and all
returned to their lost inheritanceq! Such shall be the happy
experience of all who afflict their souls for sin, and rely upon
the atoning blood of Christ. " They that go on their way
weeping, bearing precious seed, shall doubtless come again with
rejoicing, bringing their sheaves with them r."]
0
Ps. cxxvi. 5. P Lev. xxv. 9. q Lev. xxv. 10. r Ps. cxxvi. 6.
CXXXIV.
THE PROHIBITION TO EAT BLOOD.
Lev. xvii. 10-le. Whatsoever man there be of the house of
Israel, or of the strangers that sojourn among you, that
eateth any manner of blood, I will even set my face against
that soul that eatetl"h blood, and will cut Mm off' from among
his people. For the life of the flesh is in the blood; and I
have given it to you upon the altar, to make an atonement
for your souls: for it is the blood that maketh an atonement
for the soul. Therefore I said unto the children of Israel,
No soul of you shall eat blood; neither shalt any stranger
that sojourneth among you eat blood.
THERE were many ordinances amongst the Jews,
of which we cannot see the reason, though doubtless
there was not one which Infinite Wisdom did not
institute for some gracious end. But the particular
enactment before us was of much longer standing
than most others, having been given to N oah directly
after the flood. The flesh of beasts and of fowls was
then given to man for food: but he was at the same
time forbidden to eat the blood of eithera. In the
a Gen. ix. 4.
640 LEVITICUS, XVII. 1 0 1 ~ .
[134.
foregoing parts of this book also the prohibition had
been repeatedly renewed b: and here the reason for
such a repeated enactment of the same statute is
assigned. Indeed from the peculiar strictness with
which the law is here enforced, we might be sure that
there was some very important reason for it, though
none had been specified. But God, in this passage,
has condescended to state the grounds of this solemn
charge; namely, that "the blood was the life of the
flesh, and that it had been given to man to make an
atonement for his soul."
To elucidate this ordinance, I shall,
I. Confirm the fact here stated-
God had from the beginning appointed the blood
of animals to be offered by man as an atonement for
his soul.
This appears throughout all the Mosaic history-
[If we go back to the time of Cain and Abel, we shall
find Abel offering of the firstlings of his flock, and of his re-
ceiving on that account a testimony of God's acceptance, which
was denied to Cain, who offered only of the fruits of the
ground c. This, we are assured, was done " in faith; " which
shews, that it was done in consequence of an ordinance to that
effect having been previously given by God, with a promise of
acceptance annexed to it d. N oah likewise after the flood
offered of every clean beast, and of every clean fowl, upon an
altar ; and in that act was approved of his God
6
The Pa-
triarchs also built altars to the Lord from time to time, and
presented their offerings upon them. Job also lived in the
habitual practice of the same ritef. As for Moses, the whole
of his law was one continued system of sacrifices, appointed as
means of obtaining forgiveness with God; every kind of sin
having its distinct sacrifices appointed to atone for it. In all
of these, blood was shed, and poured out before the altar, and
sprinkled on the altar ; and on the great day of annual ex-
piation, was carried within the sanctuary, and was sprinkled
before the mercy-seat, and upon the mercy-seat. With one
exception only, " there was no remission of sins without shed-
ding of blood g.'' If a man was so poor as not to be able to
offer a lamh or a pair of turtle-doves for his transgression, he
was to offer some fine flour; a part of which was to be burnt
b L ... 17 d
ev. m. . an vu. 26.
e Gen. vili. 20, 21.
c Gen. iv. 3-5. d Heb. xi. 4.
t Job i. 5. g Heb. 21 99
lX. , ~
134.]
THE PROHIBITION TO EAT BLOOD. 641-
altar, in token that he had mer?-ted destruction by his
1mqmties, and that he escaped destructiOn only by that being
destroyed in his stead h.]
The same is found throughout the whole New
Testament-
[It had been foretold by Daniel, that should" make
an end of sin, and make reconciliation for iniquity." But how
was this to be done? It was; as another prophet testifies, by
being " wounded for our transgressions, and bruised for our
iniquities," or, in a word, by "making his soul an offering for
sini," Accordingly our blessed Lord himself tells us that he
came to "give his life a ransom for many." And, when he in-
stituted his last supper, he took the cup, and said, " This is
my blood of the New Testament which is shed for many for
the remission of sinsk," The Apostles continually represent
the blessings of salvation as being solely the purchase of his
blood. " He hath made peace for us through the blood of his
cross," and " we have redemption through it, even the forgive-
ness of sins
1
." Are we "washed from our sins?" it is "by
his bloodm." Do we wash our robes and make them white?
it is in the blood of the Lambn. Do we overcome our enemies?
it is by the blood of the Lamb
0
Are we justified? it is by
his blood P. In a word, all on earth and all in heaven bear
testimony to this blessed truth, that " Jesus hath redeemed us
to God by his blood q."]
This fact then being undeniable, that " God has
given us the blood as an atonement for the soul," we
proceed to,
II. Consider the prohibition as founded on it-
Scarcely is such energy to be found in any other
prohibition throughout the whole Scriptures, as in
that before us. And how is it to be accounted for ?
What is there in the fact alleged that can justify such
tremendous menaces as are annexed to this injunc-
tion? I answer, The prohibition was most salutary
for them, as tending,
I. To excite in them reverence for their sacrifices-
[The Jews saw the
for their own use as were slam for sacrifice: and, if no restramt
had been imposed upon them in relation to the blood, they
hLev.v.11.
I Col. i. 14, 20.
o Rev. xii. 11.
VOL. I.
i Isai. liii. 5, 10.
m Rev. i. 5.
PRom. v. 9.
TT
k Matt. xxvi. 28.
n Rev. vii. 14.
q Rev. v. 9.
642 LEVITICUS, XVII. 10-12.
[134.
would soon have lost their reverence for the sacrifice altoge-
ther. Even the daily repetition of the same sacrifices had of
itself a tendency to familiarize their minds with the offerings,
and to weaken the reverence which a more sparing use of them
might have generated. But when they were so strictly charged
to abstain from the use of the blood themselves, and saw the
blood of the sacrifices consecrated exclusively to the Lord,
they could scarcely fail to reverence the blood, and conse-
quently to reverence those ordinances in which the welfare of
their souls was so deeply concerned.]
2. To bring continually to their remembrance the
way of salvation-
[With the prohibition was communicated the reason of it,
namely, that the blood was the life, and was given as an atone-
ment for their souls. Now we are but too prone to forget the
concerns of our souls : the mind naturally revolts from them,
and puts the consideration of them far away. But this ordi-
nance brought continually to their recollection, that they were
sinners, needing an atonement; and that they were to be saved
only through the intervention of a vicarious sacrifice. Of what
incalculable value was the prohibition in this point of view! Not
a day, or scarcely an hour, could pass, but they were reminded
of these most essential articles of their faith, and taught how
alone they were to obtain favour in the sight of God. Various
other ordinances were appointed of God for reminding them of
the way in which they should serve him; but here one was
instituted for bringing constantly to their remembrance the
way in which they were to be saved by him.]
3. To direct their attention to the great sacrifice-
[ All the more intelligent a.nd. pious among the Jews saw
that their sacrifices shadowed forth some sacrifice that was of
infinitely greater value. It is true, their notions respecting
Christ's sacrifice were not distinct: yet they could not but see
that the blood ofbulls and of goats was insufficient to take away
sin; and that consequently they must look forward to some
other atonement which these typical sacrifices prefigured. To
these. views theY: would ,be. further .led by the prophecies which
represented Chr1st as bearmg on himself, and taking away from
us, the iniquities of us all. And even at this hour, I conceive
tJ;at the pr?hibition, which is strictly observed by every reli-
giOUS Jew, 1s well calculated to lead the minds of the Jewish
nation to the contemplation of their Messiah, and to the
acknowledgment of Jesus in that character.]
From the f9regoing s u j e c ~ then we may sEE,
, l. How plain is the way of salvation!
134.]
THE PROHinlTION TO EAT BLOOD. 643
[A Jew who had any reflection at all, could not be igno-
rant that he must be saved by blood, by blood shed in a way of
atonement for his sins. He would not dream that he was to
make an atonement by his own tears, or alms-deeds, or obser-
vances of any kind.. Every sacrifice which he saw offered, yea,
and every meal which he made on the flesh of animals, would
remind him, that his soul could be saved by nothing but an
atonement made for sin. Yet, strange as it must appear,
Christians without number are ignorant of this fundamental
article of our religion, and have no better hope towards God
than that which is founded on their own repentances and
reformations. Alas! that any who have the Christian Scrip-
tures in their hands should be thus ignorant! and yet thus it
is even with many who in other respects are well instructed
and intelligent. But know ye assuredly, that there is but one
way of salvation either for Jews or Gentiles; and that, the
shadowy sacrifices having all passed away, " Christ is now set
forth as a propitiation for sin through faith in his blood," and
that he is " a propitiation, not for our sins only, but also for
the sins of the whole world."]
2. How awful is the state of those who reject it!
[We tremble for those who despised Moses' law, and in
contempt of the divine command ate of blood. But how much
more must we tremble for those who make light of Christ!
For, "if they who despised Moses' law died without mercy, of
how much sorer punishment suppose ye shall he be thought
worthy, who has trodden under foot the Son of God, and
counted the blood of the covenant wherewith he was sanctified
a common thingr!" The command given to us to drink of the
blood of our great sacrifice is not a whit less urgent than the
prohibition given to the Jews. Our Lord expressly tells us,
that " except we eat his flesh and drink his blood, we have no
life in us :" and St. Paul gives us this solemn warning, "How
can we escape, if we neglect so great salvation!" Verily, if
God set his face against the disobedient Jew, much more will
he against the disobedient and unbelieving Christian. I charge
you then, my brethren, to comply with the divine command in
this respect: for if ye do not, 0 consider "what shall the end
be of them that obey not the Gospel of Christ!" Verily, God
has told us, and plainly too, that" when the Lord Jesus shall
be revealed from heaven in flaming :fire, it shall be to take
vengeance on them that know not God, and that obey not the
Gospel of our Lord Jesus Christ." Let us now then avail our-
selves of the opportunity afforded us, and both take of the blood
of Christ, and "sprinkle it on our consciences, that it may
purge us from dead works to serve the living God."]
r Heb. x. 28, 29.
I
IWLJIOI'
TT2
644 LEVITICUS, XXIII. 15-17.
LI35.
cxxxv.
FEAST OF FIRST-FRUITS.
Lev/xxiii. 15-17. And ye shall count unto you from the
morrow after the Sabbath, from the day that ye brought the
sheaf of the wave-offering; seven Sabbaths shall be complete:
even unto the morrow after the seventh Sabbath shall ye
number fifty days; and ye shall offer a new meat-offering
unto the Lord. Ye shalt bring out of your habitations two
wave-loaves, of two tenth deals: they shall be of fine flour;
they shall be baken with leaven; they are the first-fruits unto
the Lord.
THERE is no blessing which is not enhanced by
a sense of reconciliation and acceptance with God.
An ungodly man has his very provisions cursed to
him a; whilst to the righteous " God hath given all
things richly to enjoy." Indeed, it is to present, no
less than to future, happiness, that. God calls his
people. He bids us weep, it is true; but he no-where
bids us to be always mourning: on the contrary, he
commands us to "rejoice in him always, yea, to
"rejoice evermore:" and assures us, that, though our
"weeping may endure for a night, joy shall come in
the morning." We have this beautifully exemplified
in the appointments under the law. One day in the
year was appointed for national humiliation, namely,
the day of atonement, wherein all were commanded
to afflict their souls: but the very next day, and the
whole week following it, was appointed for a feast b;
by which appointment it was clearly intimated, that
they who had obtained reconciliation with God
through the atonement of Christ, had reason to re-
joice throughout the whole remainder of their lives.
The week succeeding the Passover was called " the
feast of unleavened bread:" on the first day of which
they were to present to God a sheaf of newly reaped
barley; and, fifty days after that, two loaves of wheaten
bread; both of them being the first-fruits, the one of
the barley harvest, and the other of the wheat. Hence ,
these two periods were called the feasts of " first
a Deut. xxviii. 16-19.
b ver. 5 6.
135._] FEAST OF FIRST-FRUITS. 645
fruits:" and the appointment of them may be con-
sidered in a three-fold view ; as,
I. Commemorative-
[The day on which the sheaf of barley was to be presented
unto God, was that on which they had come out of Egypt:
and it was to be kept in commemoration of that event ; that,
when they were enjoying the peaceful fruits of industry, they
might call to mind the labour and travail they had endured in
the land of their captivity.
The fiftieth day after that, was the day on which the law of
God had been delivered to them from Mount Sinai. This was
no less a mercy than the former: for whilst by the former they
were rescued from bondage to men, by the latter they were
brought into the service of God c.
Both of these events were to be remembered on the days thus set
apartd, in order that He who had done such great things for their
bodies and their souls, might have the glory due unto his name.
And here we cannot but observe, how beneficial it is to the
Church to have particular times set apart for the special remem-
brance of the various wonders of redemption. If indeed the
observance of such institutions were required of us as necessary
to salvation, or inculcated as contributing to work OlJ.t for us a
justifying righteousness, or represented as superseding the ne-
cessity of a more frequent remembrance of them, or enjoined, as
Jeroboam's was, in opposjtion to the commands of God e, we
should be ready to join with those who reprobate such appoint-
ments. But experience proves, that the appointment of seasons
for the distinct consideration of paTticular subjects, has been
productive of the greatest good ; and that the more solemnly
those seasons are devoted to the special purposes for which they
are set apart, the more will humility, and every Christian grace,
flourish in the soul. And, if the annual remembrance of an
earthly deliverance was pleasing and acceptable to God, there
can be no reasonable doubt, but that the annual commemoration
of infinitely richer mercies (provided only that we guard against
self-righteousness and superstition) must be pleasing to him also.]
But these feasts derived a still greater importance
from being,
II. Typical- .
[Two of the greatest events ever happened from
foundation of the world, and whwh are the source and warrant
of all our hopes, occurred on the days appointed for these
feasts, and were typically prefigured by them.
c The two are spoken of precisely in this way, as equalled by each
other, but by nothing else. Deut. iv.
d Deut. xvi. 9, 12. e 1 Kmgs xn. 33.
646 LEVITICUS, XXIII. 15-17.
[i35.
On the former of those days, that I mean on which the:
Israelites came out of their graves in Egypt, (which was the
first-fruits of their deliverance, as the wave-sheaf was of the
barley harvest,) Christ rose from the dead, and rose, not as an
individual, but "as the first-fruits of them that slept
1
;" and
has thereby assured to us the resurrection of all his people to a
life of immortality and gloryg.
On the latter of those days, namely, the fiftieth day, on which
the law was given, (which, like the first-fi:uits of the wheat
harvest, was the pledge and earnest of those mercies which they
were afterwards to enjoy under the immediate government of
God,) on that day, I say, the Holy Ghost was poured out upon
the Apostlesh, who then "received the first-fruits of the
Spiriti.'' As on that day God had proclaimed his law, so on that
day he promulged his Gospel ; and gathered to himself three
thousand souls, who were the first-fruits of that glorious har-
vestk, which shall in due time be reaped, when "all shall
know the Lord from the least even to the greatest," and" all
the kingdoms of the world become the kingdom of the Lord
and of his Christ."
In these views the feasts of which we are speaking become
exceedingly important. It is true, they were but shadows,
and very obscure shadows too: but to us who have the sub-
stance, and on whom "the true light shineth," they are worthy
of most attentive consideration; as being the first rude drafts
or models of that glorious edifice which we inhabit.]
But these feasts are of further use to us, as,
Ill. Instructive-
[There is not any thing which we are more interested to
know than our obligations to God, and our consequent duty
towards him: yet these are clearly and strongly represented to
us in the ordinances before us.
Behold our obligations to God. In each of these feasts the
first-fruits were " waved" before God
1
, in token that every
earthly blessing was derived from him. This was done in the
name of the whole congregation; so that, whatever diligence
or skill any had used in the cultivation of their land, they did
not arrogate any thing to themselves, but gave glory to Him
"from whom alone proceeds every good and perfect gift.''
Happy would it be for us, if we also learned this lesson, so
as to have our minds duly impressed with the goodness of our
God!- .. --]
I 1 Cor. xv. 20. g 1 Cor. xv. 21-23.
. .h Acts ii. 1. " " means the fiftieth day ; for which, it is
eviClent, the .commumcation of this blessing was 1 eserved : and it
when that day "was fully come."
Rom. vm. 23. k Rev. xiv.4. I ver.ll, 17.
135.]
FEAST OF FIRST-FRUITS.
Corresponding with our obligations to God is our duty to-
wards him. If we have received every thing from him, it is
our bounden duty to devote every thing to him, and improve
every thing for the honour of his name. And, as at the
former of these feasts they offered only one sheaf, and one
lamb, but at the latter they presented two loaves, and seven
lambsm, so, in proportion as God has multiplied his mercies
towards us, we also should enlarge our exercises of gratitude,
liberality, and devotion.
Shall these sentiments be thought an undue refinement on the
subject before us? 'l'hey are the very sentiments which God
himself suggests in reference to these very institutions. We are
expressly told in this view to.honour him with all that we have,
and all that we are. Have we property? We must " honour
the Lord with our substance, and with the first-fruits of all our
increase:" and, lest that should be thought likely to impoverish
us, and it should be deemed advisable rather to gather in our
harvest first, and then give him out of our abundance, he
particularly guards us against any such covetous and distrustful
thoughts, and tells us that a believing and thankful dedication
of omfirst-fruits is the most likely way to ensure to omselves
an abundant harvestn. Alas! how melancholy it is that, when
we are receiving so many harvests at God's hands, not a few of
us are found to grudge him even a sheaf! .
But it is not om property only that we should devote to
God; we should give him our whole selves. We are told that
"God hath set apart him that is godly for himself
0
," exactly
as he did the first-fruits of old, of which it would have been
sacrilege to rob him: and every one that professes a hope in
Christ is called upon to consider himself in that very view,
namely, "as a kind of first-fruits of his creaturesP." Yes,
Beloved, "we are not. our own ; we are redeemed, and bought
with a price ; and therefore are bound to glorify God with our
bodies and our spirits, which are his q."
Only let these instructions be impressed upon o'ur minds, and
exemplified in our lives, and v:e make the best pos-
sible improvement of these typiCal mstltutwns. Yea, whether
we contemplate the types or the things typified, the improve-
ment of them must be the same. From the resmrection of
Christ we must learn to rise again to newness of life ; and from
the outpouring of the Spirit we learn to cherish and obey
his operati?ns. Thus Will both Gos:(>el ?e
transcnbed mto our hves, and God be glorified m all h1s dis-
pensations.]
m ver. 12, 18.
P Jam. i. 18.
n Prov. iii. 9, 10.
0
Ps. iv. 3.
q 1 Cor. vi. 19, 20.
LEVITICUS, XXIII. 23---,.-25.
[136.
CXXXVI.
THE FEAST OF TRUMPETS.
Lev. xxiii. 23-25. And the Lord spake unto Moses, saying,
Speak unto the children of Israel, saying, In seventh
rnonth, in the first day of the rnonth, shall ye have a Sabbath,
a rnernorial of blowing of trumpets, an holy convocation. Ye
shall do no servile work therein; but ye shall offer an offering
made by fire unto the Lord.
THE ordinances of the Mosaic law, though dark in
themselves, are, for the most part, rendered luminous
by the Gospel: their true meaning is opened to us by,
inspired expositors; and little room is left for the
exercise of fancy or conjecture. This however is
not universally the case: the ordinance before us is
a remarkable exception to the general rule: Moses
himself does not inform us on what occasion, or for
what particular end it was appointed : nor do the
New-Testament writers give us any explanation of
the subject. But as it was one of the great annual
feasts among the Jews, it must of necessity be in-
structive. We shall endeavour therefore to search
out the meaning as well as we can; and to shew,
I. For what end this feast was instituted-
Some have referred it to the blowing of the trumpet
on Mount Sinai: and others have supposed that it
referred to all the different occasions whereon the
trumpet was blown. But the former of these does not
appear a proper foundation for a joyful feast; (when
it made all Israel, not excepting Moses himself, to
u tremble and quake : ") and the latter opinion refutes
itself: for if they were used on a variety of occasions,
as the summoning of the people to the tabernacle,
the directing of them in their journeys, the stirring
of them up against their enemies, and the proclaiming
of the year of jubilee, it is reasonable to suppose,
that the appointment of a feast, called the feast of
was for some special and peculiar purpose.
Accordingly, the purpose is not specified, we
may a good J.udgment respecting it, from the
peculiar day on whiCh it was to be observed. That
136.] THE FEAST OF TRUMPETS.
649
which in our text is called the seventh month, had
been always deemed the first month of the year; but
when God brought his people out of Egypt, he ordered
them, in remembrance of that event, to reckon their
year differently, and to begin it in the spring, instead
of the autumn a. Still however, in their civil and
political matters, they retained the original mode of
reckoning; and, except in their ecclesiastical concerns,
this continued to be the first month in the year.
This day then was the first day in tlie new year; and
the feast of trumpets was to them " a memorial; " a
memorial of mercies received, and of mercies promised:
1. Of mercies received-
[It is possible that the creation of the world, which was
supposed to have been in the autumn, (when so many of the
f;ruits are ripe,) was then particularly commemorated. But
we apprehend that the mercies of the preceding year were then
reviewed; and grateful acknowledgments were made to God
for them. This seems to be a t employment for the com-
mencement of a new year; and every succeeding year must
of necessity bring with it many renewed occasions for praise
and thanksgiving. Even though the nation should have been
visited with judgments, still those judgments are so dispropor-
, tioned to men's ill desert, and are always blended with so many
mercies, that there could not fail of being always abundant
reason for joy and gratitude.
The blowing of the trumpets would awaken the attention
of the people to the duties of the day, and bring to their recol-
lection some at least of those mercies, which they were now
called upon to acknowledge.]
2. Of mercies promised-
[In this sense the term " memorial" is often used in Scrip-
ture. The stones on Aaron's breast-plate were a "memorial,"
to remind the people, that God regarded them as his peculiar
care, and bore them upon his heartb. The atonement-money,
which was to be paid on numbering the people, was also a
"memorial" of the security which was assured to them under
God's protecting hand c. The frankincense which from week to
week was put upon the shew-bread d, was of a similar nature;
for whilst it reminded God of his people and their necessities,
it was a pledge to them that he would supply their wants.
Moreover, the Psalmist, expressly referring to this feast, says,
a Exod. xii. 2.
c Exod. xxx. 1 G

b Exod. xxviii. 12, 29.
d Lev. xxiv. 7.
650 LEVITICUS, XXIII. ~ 3 ~ 5 .
LI36.
"it was ordained for a testimony e." Now when this "me-
morial" sounded in their ears, the various temporal mercies
which they would need, would of course occur to their minds.
But there were spiritual blessings, which probably came but
little into the contemplation of the people, which yet were
of principal importance in the sight of God, and were particu-
larly shadowed forth on this occasion ; I mean, the prosperity
of Zion, and the enlargement of the Church of Christ.
That this was intended, an inspired Apostle assures us; for
SJ1eaking of this very feast amongst others, he says, " Which
things are a shadow of good things; but the body is of Christ r."
The language used in reference to the Gospel, strongly con-
firms this truth. It is emphatically called, "the joyful sound;"
and they who preach it are said, to " lift up their voice as a
trumpet:" and when the fulness of time shall come for the uni-
versal establishment of Christ's kingdom in the world, the sound
of this trumpet shall be heard to the remotest corners of the
earth, and all, from the least even to the greatest, shall come
up to his temple. Even" Assyria and Egypt," the most deter-
mined enemies of God's people, shall be stirred up by it to
"come and worship in the holy mount in Jerusalem g."
Such a prospect was a solid ground of joy. We rejoice in the
partial accomplishment of this event that has already taken place:
and we look forward with joy to its full and final accomplishment.]
Let us proceed to consider-
11. In what manner it was to be observed-

The three great feasts, the Passover, the feast of
Pentecost, and the feast of tabernacles, were greater
than this ; because, on them, all the males were re-
quired to assemble at Jerusalem: but next to them
was the feast of trumpets. It was more holy than
a common Sabbath; because no servile work at all
might be done on this day ; whereas on common
Sabbaths an exception was made for preparing their
necessary provision. Moreover on this day they were
to be fully occupied in offering sacrifices to God.
Besides the daily sacrifices, and those appointed at the
beginning of every month, there were many peculiar
to this occasion: and an express order was made, that
neither the daily nor monthly offerings should be
superseded, but that those for this day should be
presented in addition to all the others h.
e Ps .. lxxxi:.1-5. Comp. also Numb. x. 9, 10. f Col. ii. 16, 17.
r Isa1. xxvu. 13. Mark this passage. h Numb. xxix. 1-6.
136.]
THE FEAST OF TRUMPETS. 651
Now from this feast, so peculiarly prefiguring the
Gospel, and being observed with such extra-
ordinary strictness, we may LEARN,
1 . The scope and tendency of the Gospel-
[When it reaches the ears and hearts of men, it calls them
from the world to serve and delight in God, and that without
intermission, from the morning to the evening of their lives.
Not that it forbids all servile work; on the contrary, it requires
" every man to abide in the calling wherein he is called," and
to fulfil the duties of his station with assiduity : but, while it
leaves our hands at liberty, it forbids that our hearts should be
enslaved: they must be reserved for God, and fixed on him
alone. The one occupation of our lives must be to offer to
him the sacrifices of prayer and praise i: " Rejoice in the Lord
always," says the Apostle, "and again I say, Rejoice." Every
blast of the trumpet should remind us of the infinite obligations
conferred upon us, and of the assurances which God has given
us of final and everlasting happiness. It is not a deliverance
from temporal bondage, or victory over earthly enemies, that
we have to rejoice in, but in deliverance from the wrath of God,
and in victory over sin and Satan, death and hell. All this,
too, is given us, not by a mere exertion of God's power, but by
the death of his Son, and the influences of his Spirit. Shall
not we then rejoice? Again I say, that the Gospel trumpet
sounds these things in our ears continually; and therefore we
should keep throughout our whole lives a feast unto the Lord.]
2. The duty of those who embrace it-
[W e have already seen what abstraction from the world,
and what devotedness to God, were required of the Jews on
that day. If t}ley then, who had only the shadow of heavenly
things, were to serve God in this manner, how ought we, who
enjoy the substance! Surely we should serve him without
grudging, without weariness, and without distraction. If they
grudged their n:umerous a?d costly or weary of
their long and lifeless services, or had therr mmds diverted from
these poor and " beggarly we should not at
it : their very feasts, though smted to the ends for whiCh they
were appointed, were bmthensome in extreme. . But ours
is a spiritual service. True, it may reqmre some sacrifices ; but
none that are worthy of a thought, when we consider for whom
they are made. As for sin, the mortifying of that should be
deemed no sacrifice at all : it is rather like the removal of a
leprosy, or the healing of As. for time, or
there is nothing to be sacnficed m relatwn to these, that will
i Heb. xiii. 15.
652 LEVITICUS, XXIli. 39-43.
[137.
not be repaid an hundred-fold even in this life, and with ever-
lasting life in the world to come. And, if we engage heartily
in the Lord's service, we shall find, that the more we are em-
ployed in it, the more delightful it will be: it is wearisome
only to those who are formal and hypocritical in their duties.
Doubtless " the flesh will often evince its weakness, even when
the spirit is most willing:" but the more we seek to rejoice in
God, the more we shall rejoice in God. Let us be on our
guard against those worldly cares or pleasures that are apt to
divert the mind from its proper duties. St. Paul particularly
tells' us, that "he would have us without carefulness;" and re-
commends us so to order our matters, that we may " attend
upon the Lord without distractionk," These things then are our
duty:. duty, do I say? they are our privilege, our highest pri-
vilege. So David thought, when he said, " Blessed are the peo-
ple that know the joyful sound; they shall walk, 0 Lord, in the
light of thy countenance : in thy name shall they rejoice all the
day; and in thy righteousness shall they be exalted
1
."]
k 1 Cor. vii. 35. I Ps. lxxxix. 15, 16.
cxxxvn.
THE FEAST OF TABERNACLES.
Lev. xxiii. 39-43. Also in the fifteenth day of the seventh
month, when ye have gathered in the fruit of the land, ye
shall keep a feast unto the Lord seven days: on the fiTst day
shall be a Sabbath, and on the eighth day shall be a Sabbath.
And ye shall take you on the first day the boughs of goodly
trees, branches of palm-trees, and the boughs of thick trees,
and willows of the brook; and ye shalt rejoice before the
Lord your God seven days. And ye shall keep it a feast
unto the Lord seven days in the year : it shall be a statute
for ever in your generations; ye shall celebrate it in the
seventh month. Ye shall dwell in booths seven days, all that
are Israelites born shall dwell in booths; that your genera-
tions may know, that I made the children of Israel to dwell
in booths, when I brought them out of the land of Egypt:
.l am the Lord your God.
CHRISTIANS in general are deterred from the
study of the ceremonial law, by the consideration that
there is. not sufficient light thrown upon some parts
to determine their spiritual import, whilst ip other
parts we are distracted through the diversity of senses
which. the New Testament appears to affix to them.
Certamly these are difficulties in our wav nor can
. '
137.]
tHE FEAST OF TABERNACLES. 653
we expect entirely to overcome them: but still there
is much that is clear; and even that which is in some
respects dubious, will be found in other respects
highly edifying. .
The feast of tabernacles was one of the three great
feasts, at which all the males throughout the nation
were to assemble at Jerusalem. Its importance there-
fore cannot be doubted. But, in our inquiries after
the truths which it shadowed forth, we must be guided
in some measure by conjecture; and consequently,
cannot speak with that full confidence that we main-
tain where the inspired writers have led the way.
Taking care however to distinguish what is doubtful
from what is clear and certain, we shall proceed to
consider this feast, and to open to you,
I. Its peculiar rites-
Whilst it had some rites common to other occa-
sions, it had some peculiar to itself:
1. The sacrifices offered-
[These were very peculiar, and such as were offered on no
other occasion. The feast lasted eight days : on the first of
which, thirteen bullocks, with two rams, fourteen lambs, and
one kid, and certain meat-offerings, were presented; and, on the
six following days, there were the same sacrifices, except that the
number of the bullocks, and of their appropriate meat-offerings,
was one less every day : this went on to the eighth day, when
there was only one bullock, one ram, seven lambs, and a goat,
offered a. The precise reason of this gradual diminution is not
known, rmless that it was to shew, that the Mosaic dispensation
would gradually decay, and at last vanish away, beingterminated
by that one great Sacrifice which should in due time be offered.]
2. The services enjoined-
[ All were to leave houses for seven days! and to live
in booths constructed of the branches of trees, which they had
previously cut down for that purpose. This would doubtless be
attended with much inconvenience to them : but they were to
rise superior to such consideration, and to spend the time in
holy joy. Part of the command was, that they should "rejoice
before the Lord their God." After the time of Joshua, when
the piety of the natio:r; had _begun to the observance of
this ordinance was discontmued; or If It was now and then
repeated for a single year, the institution was regarded only in
a Numb. xxix. 12-39.
654 LEVITICUS, XXIII. 39-43.
[137 ..
a partial and formal way ; till N ehemiah, after the return of
the people from Babylon, revived and enforced the practice of
former daysb.]
The next thing to be noticed in reference to this
feast, is,
II. Its primary end-
. This was two-fold:
1. Commemorative-
[ All the time that the people sojourned in the wilderness,
even forty years, they dwelt in booths or tents; in remem-
brance of which this feast was instituted c. We are apt to
forget the mercies which God has vouchsafed to us, and espe-
cially those vouchsafed to our forefathers at a remote period.
But we ourselves inherit the benefits conferred on them: the
descendants of those who were delivered from Egypt, owed all
their liberty to God's miraculous interposition, no less than
their fathers; and therefore were equally bound to keep God's
goodness to them in remembrance : and by leaving their houses
fDr a week, and living in booths, they would know precisely
the situation of their ancestors, and learn to be thankful for
their own more comfortable habitations.]
2. Eucharistic-
[This feast was after the harvest and vintage were finished;
and it was intended to be a season of thanksgiving for the fruits
of the earth. Hence it was called " the feast of in-gathering d;"
which shews, that the time of keeping the feast was illustrative
of one thing, and the manner, of another. Not but that there
was a close connexion between two ; for in the wilderness
they had nothing but manna ; but, in the land of Canaan, they
enjoyed all the fruits of the earth in the richest abundance:
and, consequently, whilst they glorified God for miraculously
supplying the daily wants of their ancestors by food from
heaven, they were called upon to bless and adore his name for
the continued blessings imparted to themselves.]
Thus far the intention of the feast is manifest.
Our ground is not so clear in what remains : yet
we utterly disclaim all idea of giving loose to our
imagination on subjects: we propose to you
what, though we cannot prove, we think highly pro-
bable;.andleave you to judge for yourselves, whilst
wepomt out,
Ill. Its mystical design-
b Neh. viii.13-17. c ver. 43.
d Ex<,>d. xxiii. 16. Deut. xvi. 13-15.
137.j THE FEAST OF TABERNACLES.
G55
That this was a shadow, we have no doubt : and
that Christ is the substance, is equally clear and
certain: this point is determined by God himself in
reference to the feasts and Sabbaths in general e, and
therefore much more in relation to this, which was
~ sacred a feast as any, perhaps the most so of any,
In the whole year. We apprehend then that this
feast was intendect to shadow forth,
1. The incarnation of Christ-
[The three great fea.Sts were, the Passover, or feast of un-
leavened bread, the feast of Pentecost, and the feast of taber-
nacles. In the first, the death of Christ was typified: in the
second, the out-pouring of the Spirit: and in this last, the in-
carnation of Christ. It was highly probable that this. great
event would be shadowed forth by some feast, as well as the
other two: and there is good reason to think it was referred
to in the feast before us. The very term used by the Evan-
gelist in declaring the incarnation of our Lord, seems to mark
this referencef: and the conduct of the people, when they were
persuaded that he was the Christ, corresponds very much with
the rights prescribed at this feast: " They cut down branches
from the trees, and strawed them in the way, and cried> Ho-
sanna to the Son of David! Blessed is he that cometh in the
name of the Lord; Hosannah in the highestg!" It is true,
this was at another feast: but still it marks the connexion in
their minds between the feast of tabernacles, and the advent of
the Messiah. There was a remarkable circumstance which
took place at the feast of tabernacles, which throws some addi-
tional light on this subject. The eighth day was "the great
day of the feast." And though the dwelling in booths was
discontinued, the people observed the season as a feast unto
the Lord. They had indeed substituted a rite or ceremony on
that day, bringing water from the pool of Siloam, and pouring
it out as a libation to the Lord. The idea was perhaps adopted
from that expression of the prophet, "With joy shall ye draw
water out of the wells of salvation h," On this day, in the
place of public concourse, our Lord stood and cried with a
loud voice, " If any man thirst, let him come unto ME and
drink i." This was in fact, as if he had said, You expect at
e Col. ii. 16, 17.
f John i. 14. iad,vwuev. And though custom has led us to
regard December as the time of his birth, the arguments to prov:e
that he was born in the autumn are far more probable. Could th1s
point be perfectly ascertained, it would strongly confirm the supposed
reference of this feast to that event.
g Matt. xxi. 8, 9. h Isai. xii, 3.
1
John vii. 2, 37, 38.
656 LEVITICUS, XXIII. 39-43
[137.
this time the advent of your Messiah, from whom you will
derive all spiritual blessings: behold, I am he: and, if you will
come unto me, you shall receive more than tongue can utter,
or imagination conceive.
We say not that these things amount to a proof of the point
in question : but we suggest them for your consideration, and .
leave you to form your ownjudgment upon them.]
2. The duty of his people-
[Here we can speak with more decision. No one who
knows the figurative nature of the Jewish ritual can doubt, but
that this feast was designed to teach us, that " we are strangers
here, and sojourners, as all our fathers werek." When fixed in
our habitations and enjoying every comfort of life, we are apt
to think that this is our home : the language of our hearts is,
"Soul, take thine ease; eat, drink, and be merry." But "this
is not our rest." We are here only in a wilderness; and we
must in the spirit of our minds resemble the patriarchs of old,
" who, though in the land of promise, dwelt in tabemacles,
declaring that here they had no continuing city, but that they
sought another country, that is, an heavenly
1
." This is to be
the character of all the Lord's people m, who, H though in the
world, are not of the world," and who " are looking for a city
that hath foundations, whose builder and maker is God"---]
APPLICATION-
[It may be asked, What is all this to us? I answer, Read
what the prophet says, and you will have more satisfactory in-
formation than you are aware ofn. Beyond all doubt he is
speaking of those who live under the Gospel: and the repeated
injunctions which he gives relative to our observance of this
feast, are a strong confirmation, that there was in it a myste-
rious and most important meaning. I call upon you then to
keep this feast, to keep it with holy joy unto the Lord. Think
of the incarnation of our blessed Lord! What a stupendous
mystery! God, even the most high God, leaving his blest
abodes, and sojourning here in a tabernacle of clay! Is not
this worthy to be commemorated? Does it not demand our
most, ardent praise? ---Think of the harvest of blessings
which we obtain through him! Our corn and wine and oil
are but shadows of that heavenly food which is prepared for
us, and on which, if it be not our own fault, we are feeding
front .day to day. Let earthly things then not engross your
affections, . but le. ad you to seek those which are spiritual
and eternal
0
--.. -And whether your temporal comforts be
k Ps. xxxix. 12.
n Zech. xiv. 16-19.
1
Heb. J ~ ; i 9, 13, 14, 16. m 1 Pet. ii. 11.
Col. iii. 2.
}38.] THE GOLDEN CANDLESTICK. 657
increased or diminished, ever remember where your home is;
and that when your week is finished, "you have an house not
made with hands, eternal in the heavens P"---] q
P 2 Cor. v. 1.
q If this subject were taken on a Christmas-day, or for a Har-
vest Sermon, the more appropriate idea must be most expanded.
CXXXVIII.
THE GOLDEN CANDLESTICK.
Lev. xxiv. 1-3. And the Lord spake unto Moses; saying,
Command the children of Israel, that they bring unto thee
. pure oil-olive beaten, for the light, to cause the lamps to
burn continually. Without the veil of the testimony, in the
tabernacle of the congregation, shall Aaron order it from the
evening unto the morning before the Lord continually: it
shall be a statute for ever in your generations.
TO engage actively in the service of God is a duty
that should not be delayed : nor should any expense
or trouble that may be incurred, be regarded as any
obstacle to the performance of our duty. The taber-
nacle being erected, and the sacred vessels prepared,
an order was given that the appointed services should
instantly commence ; and the people were directed
to bring such things as were necessary for the main-
tenance of divine worship. That part of the taber-
nacle which was covered in, consisted of two parts,
the holy place, and the holy of holies. In the former
of these, the daily services were performed: the latter
was never entered but on one day in the year. The
part devoted to the service of God was lighted by a
candlestick with seven lamps, which were kept con-
tinually burning a.. The whole furniture of the taber-
nacle, no less than the tabernacle itself, was typical :
some things were more illustrative of Christ and his
a Doubts indeed have been entertained whether they were kept
alight byAlay because some passages of Scripture seem to intimate
that they not: see Exod. xxx. 7. 2 Chron. xiii. 11. 1 Sam.
iii. 3. but the order that they should "bum continually," seems
plain and the occasion for it was perpetual ; and, above all, Jose
phus,'who could not but know the practice of his day, that
three lamps were kept burning by day, and all ofthem by mght.
VOL. I. U U
658 LEVITICUS, XXIV. 1-3.
[138.
character; and others more applicable to the Church:
and some things referred to both. It is possible that
the candlestick might be intended to represent Christ
as " the light of the world:" but we are sure that it
shadowed forth his Church; and therefore without
nesitation we shall consider it as typically represent-
ing the Church;
I. In its privileges-
The Church was justlyexhibited under that figure-
[Of what materials and fOrm the candlestick was, we are
distinctly wormed b. That it was designed to represent the
Church., is declared by Christ himselfc. And, if we consider
of what it was composed, and how it was supplied, and for
wha:t purposes it was used, we shall see a striking corre-
spondence between the Church and that. It was formed of
pure gold ; in whlch respect it characterized the saints, who
are not polished over for the purpose of glittering in the sight
of men, bu:t are really " renewed in the spirit of their minds,'.'
and " made partakers of a divine natured" - --It was sup-
plied with the ,purest oil; wh.ich fitly represented that "unction
of the Holy One which we have received e," for the enlighten-
ing Of our minds, and the sanctifying of our souls- --Its
use was obvious : it was to shine in darkness, that all who
were engaged in the service of their God might fulfil their
duties aright; and that God might be glorified in them f. Such
lights are the saints to be in the midst of a darlc world, that
through their instrumentality others may be .directed into the
way of peace, and be constrained to "glorify their heavenly
Father"--- ]
The priest, whose duty it was to trim the lamps,
prefigured onrist-
[This is a point on which there can be no doubt, it being
affirmed On the authority of Christ He is constantly
employed in inspecting and trimming the lamps : there is not
a saint on whom his eyes are not fixed, and whose declensions,
secret, not behold ---When he
1 terpos.es, by his proVIdence or grace, to correct therr
and to restore them to their wonted splendourh- --]
W:hilst the Church was thus characterized in it'i
privilegfis,: it was also shadowed forth,
b Exod. 31-38.
e 1 Johnii. 20, '27.
h John xv. 2.
c Rev. i. 20. d 2 Pet. i. 4.
r Rev. i. 12, 13. g Heb. iv. 14, 15.
138.] TilE GOLDEN CANDLESTICK.
II. In its duties--
The duties of the saints are,
l. _To shine-
6.39
-[It is observed by our Lord, that "no man lights a
candle, to put 1t under a bushel or a bed; but sets it in a candle-
stick, that all who are in the house may see the light." It is
not for themselves alone that the saints axe endued with the
gifts and graces of the Holy Spirit, but for God, and for their
fellow-creatures ; for God, that his power and grace may be
magnified on earth ; and for their fellow-creatures, who are to
be benefited by their instructions, their influence, and their
examplei ---Our responsibility in this respect is not suffi-
ciently considered. But if we are steward-s even of our earthly
possessions, and bound to lay them out for God, much more
are we "stewards of the manifold grace of Godk," and bound
to administer freely unto others whai we ourselves have freely
received
1
- - -]
2. To be receiving more grace from Christ in order
to their shining with yet brighter lustre-
[It is from Christ that the Holy Spirit must be derived.
It is "He who has the residue of the Spirit m." "The Father
gave not the Spirit to him by measuren," hqt in all his immea-
surable fulness ; and " out of that fulness must we all receive,
even grace for grace
0
.'' This is strikingly represented by the
prophet Zechariah, who, speaking apparently of the civil and
ecclesiastical governors of his Church, Joshua and Zerubbabel,
represents Christ in reality (for he is both the King and Priest
of his Church) as the source of that golden oil,
which is .continually communicated by him to every lamp in
his sanctuaryP -. -. -By prayer and faith we m11st keep that
communication open, and ,entreat hll:n, that, "as he has given
us life, so he would give it us 1more abundantly" -- - -]
'V e would take occasion from this subject to SUGGEST
to you,
_1. An important inquiry-
[ Are you Christians H be too inde-
frnite, then I ask, Are you as lights shining m a dark place?
Surely this matter is not difficult to determine .. You may easily
see whether you are living like the world around you, or
whether you are reproving others by the brightness of your
example. Thi_s idea is proposed by our Lord under the .figure of
a "broad and anar:fowway;" the one easy and much trodden, the
i Matt. v. 14-16.
n John iii. 34.
k 1 Pet. iv.10. 1 Matt. x. 8. m Mal. ii. 15.
o John i. 16. P Zech. iv. 2-4, 11-14.

660 LEVITICUS, XXIV. 1-3.
[138.
other difficult and unfrequented; the one terminating in destruc-
tion, the other leading to everlasting life. St. Paul expresses the
same in language more accommodated to our textq. Judge
yourselves, Brethren, in reference to this matter: and never think
that you are Christians indeed, unless you have an evidence in
your own souls, that, through the influences of the Holy Spirit,
you are exhibiting a light, which both instructs and " condemns
the world" around you.]
2. A solemn admonition-
[If we profess ourselves to be the Lord's people, let us
consider somewhat more distinctly what we profess. As lamps
in God's sanctuary, we profess to be "of pure gold," truly,
inwardly, substantially holy, and formed altogether according
to the pattern which was shewn to Moses in the mountr. What
that pattern was, we are at no loss to say: it is set before us
with all possible clearness in the person of Jesus Christ. Let
every one of us reflect on this, and search into our own hearts
to see whether there be in us this resemblance? The inquiry
before instituted is a comparison of ourselves with others: the
inquiry I now propose, is a comparison of ourselves with that
great exemplar
1
the Lord Jesus Christ. We should examine,
not whether we resemble him in those actions which he per-
formed as a prophet, but whether " the same mind be in us, as
was in him s." Our views, our principles, our habits, the great
scope and end of our lives, these are the things that are to be
inquired into, if we would have a solid evidence in our own
souls that we are the Lord's. " We must be like Him," here
as well as hereafter," if we would be with him" for ever. He
himself warns us what will be the consequence of allowing our-
selves in any deviation from the path of dutyt: and therefore,
if we would not have "our candlestick removed," let us repent
of every known defect, and seek to be " pure as He is pure;
and " perfect as He is perfect."]
3. An encouraging re:flection-
[How often has our great High-Priest, h ~ he has seen
us burning dim and languishing, revived us by seasonable com-
munications, or merciful rebukes! Truly we are living witnesses
for him, that "he will not quench the smoking flax u" - --
May we not then hope, that he will yet bear with us, and
administer to us whatever, in a way of influence or correction,
~ may stand in need of? Surely we may look up to him with
Joyful confidence, and say with DaVid, " Thou wilt light my
candle; tbe Lord my God will enlighten my darknessx." Many
q Phil. ii. 15, 16. r Numb. viii. 4. s Phil. ii. 5. t Rev. ii. 1, 5
. u 1\iatt. xii. 20. not extingllish the wick, the flame of which has
been blown out. x Ps. xviii. 2!3.
139.]
THE SHEW-BREAD.
661
are the storms to which we are exposed in this dreary wilder.:
ness, which threaten our extinction; but he is able to preserve
us: and as he has made it our duty to "burn contiimally,"so
he will give us " supplies of his Spirit" for that purpose: he
will " keep us by his power through faith unto everlasting
salvationY." "He will keep the feet of his saints; but the
wicked shall be silent in darknessz"-- -]
Y 1 Pet. i. 5. z 1 Sam. ii. 9.
CXXXIX.
THE SHEW-BREAD.
Lev. xxiv. 5-9. And thou shalt take fine flour, and bake
twelve cakes thereof: two tenth-deals shalt be in one cake.
And thou shalt set them in two rows, six on a row, upon the
pure table before the Lord. And thou shalt put pure frank-
incense upon each row, that it may be on the bread for a me-
morial, even an offering made by fire unto the Lord. Every
Sabbath he shall set it in order befme the Lord continually,
being taken from the children of Israel by an everlasting
covenant. And it shalt be Aaron's and his sons'; and they
sltall eat it in tlte holy place: for it is most holy unto him of
the offerings of the Lord made by fire, by a perpetual statute.
WHEN God appointed a dwelling-place to be
erected for him in the wilderness, he ordered it to
be furnished with such appendages as are common in
the dwellings of men. There was in the sanctuary,
as St. Paul observes, a candlestick, a table, and bread,
called the shew-bread a. But there was' an infinitely
higher purpose to be answered by these things, than
a mere accommodation of them to the habits of men:
they were typical ; every one of them was typical ;
" they were shadows of good things to come." The
mystical import of some is much clearer than that of
others. Where the writers of the New Testament
have explained them, we are able to speak with con-
fidence : but where they are silent, we. must proceed
in our explanation of them " with fear and trembling."
The mystery of the shew-bread is applied by some to
Christ, who called himself " the. true bread," and, at
the institution of his last supper, " took bread, and
a Heb. ix. 2.
LEVITICUS, XXIV. 5-9.
[139.
brake it, and said to his disciples, Take, eat, this is
my body." The New-Testament writers give us little,
if any, insight into this subject: but they speak so fully
and plainly on the subject of the candlestick, that we
can easily by analogy trace the import of the shew
bread also. It has been shewn, that the candlestick
represented the Church, and that the priests who
trimmed the lamps represented Christh. The same
might therefore well be supposed in relation to the
shew-bread: and the circumstance of the flour "being
taken from all the children of Israel," and made into
"twelve cakes," gives us sufficient reason to conclude,
that those cakes did represent the twelve tribes, that
is, the Church of God. Nor can we adopt a more
satisfactory method of explaining the whole mys-
tery, than that used in reference to the candlestick.
Agreeably to the plan then which we pursued on
the former subject, we observe, that the shew-bread
shadowed forth the people of God,
I. In tlieir privileges-
To elucidate this, consider what is here spoken
respecting the twelve cakes;
1. Their solemn presentation before God-
[They were consecrated to God in an orderly and solemn
manner, and deposited on his table that they might be always
before him. Being piled one upon another in two rows, frank-
incense was placed on each row, which at the appointed time
was burnt " for a memorial, as an offering made by fire unto
the Lord." Here we see the Church and people of God con-
secrated to him according to the terms of " his everlasting
Covenant," to be unto him a holy and peculiar people. As such
they are esteemed by him ; and " his eyes are upon them day
and night for good:" and, as the frankincense was to God an
odour of a sweet smell, so their persons and services shall be
accepted by him---True it is that they are mean and
W?rthless in themselves; being "set apart for himc," he
Will acknowledge them as his, and look upon them with com-
placency and delight.]
2. Their periodical renewal-
. generation of men is passing away, another
anses to fill therr place ; and amongst thetn all, God will have
b See the preceding Discourse.
c Ps. iv. 3.
139.]
THE SHEW-BREAD. 663
some, who shall be objects of his peculiar 1egard. The change
of the loaves every Sabbath-day was intended to illustrate this:
and in reference to it they were expressly called " the
tinual bread d," The regard shewn by God to those who were
first brought out of Egypt, shall be pexpetuated to the end of
time : never shall any be removed but others shall be ready to
succeed; nor shall there ever be a period when God will not
have a people truly and entirely consecrated to his service.
Sometimes, as in the primitive ages, his saints may be swept away
by thousands at a time, so as to threaten their utter extinction :
but others shall always be found ready to " be baptized for (that
is, in the m.om of) the dead," as soldiers instantly come forward,
to fill up the ranks which the devouring sword has thinned e :
nor shall the power of men or devils ever be able to extirpate
the Christian name : " the Church is built upon a rock; and
the gates of hell shall not prevail against it"- - -]
3. Their ultimate destination-
[The loaves at the close of the week were the property 01.
the officiating priestsf; and were to be eaten by them in the
holy place, as being in themselves most holy. Now we are sure
that the priests who attended on the lamps, prefigured Christ :
and therefore we have no doubt but that he was equally pre-
figured by those who attended on the bread. Here then we
see, that the saints, when they have abode their appointed time
on earth, are the property of Christ: to which purpose it, is
written in the book of Deuteronomy, "The Lord's portion is
his people; Jacob is the lot of his inheritance g." This is the
high destiny of all who have given up themselves to God.
Happy they are in the place which they are allowed to occupy
in God's temple below; but happier far at their removal hence,
when Christ shall claim them as "his peculiar treasure," and
enjoy them for ever as "his purchased possession"-. - -]
We may further contemplate the shew-bread as
representing the Lord's people, '
11. In their duties-
Well may this ordinance teach us,
I. consecrate ourselves entirely to God-
[Let us contemplate the state of those loaves : they were
''taken from the children of Israel," made on purpose for God,
and presented to him that they might be :wholly and for ever his.
And what says God respecting us ? "This people have I formed
for myself; they shall shew forth my praise h ., Yes; we should
d Numb. iv. 7.
e l'hat is most probably meaninf xv. 29.
f ver. 9. Dent. xxxn. 9.
1
Isa1. xlm. 21.
LEVITICUS, XXIV. 5-9.
Ll39.
every one of us "subscribe with our hands, and say, I am the
Lord's
1
." We should "give up ourselves to him by a perpetual
covenant that shall not be forgotten k." We should consider
ourselves as " separated from mankind" for this very purpose
1
,
that we may be "wholly sanctified unto him, in spirit, soul, and
body m." This St. Paul declares to be "our reasonable ser-
vicen," Not that we are to be inactive in the common duties
of life, or to spend our days in nothing but contemplation and
devotion : this would be to strain the parallel too far : but, in
the spirit and habit of our minds, we are to be entirely given up
to God, so that " whether we eat or drink, or whatever we do,
we should do all to his glory
0
"---0n the Sabbath espe-
cially should this dedication of ourselves be repeated and con-
firmed: We should come up to the house of God with the
same mind as the priests who brought the loaves : their pur-
pose was known and fixed; and they went into the sanctuary
determined not to leave it till they had executed their high
office. 0 that we might go to God's house on purpose to
consecrate ourselves to him afresh; and never leave our work
dubious or incomplete ! ---]
2. To be much occupied in prayer and intercession-
[The loaves were, so to speak, representatives of the tribes
of Israel ; and the frankincense ascended up as a memorial to
God for them. Thus should we consider ourselves interested,
not for ourselves only, but for all the Church of God. As for
ourselves, we are commanded to "pray always," to "pray
without ceasing," and to" offer unto God the sacrifice of praise
continually, giving thanks to his name;" so, for others are we
required to "make supplications, prayers, intercessions, and
thanksgivings for all men." Moreover, this duty is inculcated
on all : the prophetic declaration is, that, wherever God is
known, "from the rising to the setting sun, even there shall
incensebe offered unto his name, and a pure offeringP:" Hall
who make mention of the Lord," will be thus occupied ; they
" will not keep silence, nor give God any rest, till he establish
his Church, and make it a praise in the earth q." How pros-
perous would individuals and churches be, if such a spirit pre-
vailed more amongst them ! 0 that " God would pour out
upon us more of a spirit of grace and of supplication!" We
s h o ~ not long remain without manifest tokens of his appro.
batio:p. and love- - -]
3 .. To wait patiently for our removal hence-
[The loaveswereleftin the sanctuary till the time appointed
t Isai. xliv. 5.
m 1 Thess. v. 23.
P Mal. i. 11,
,k Jer.l. 5.
n Rom. xii. 1.
q Isai. lxii. 6, 7
I Lev. xx. 24.
0
1 Cor. x. 81.
14;0.j
, THE BLASPHEMER STONED. 665
for their removal. Thus we should "abide with God," per-
forming diligently the work assigned us, till he shall be pleased
to dismiss our souls in peace. Our week of life at all events is
wearing fast away: but, whether its close be somewhat earlier,
or later, than we expect, we should say, like Job," All the days
of my appointed time will I wait, till my change come." If
there were no future state of existence, we might wish to have
our present lives terminated or protracted, according as our sor-
rows or joys abound: but as death will introduce us into the
more immediate presence of our God, and into a more perfect
union and communion with Christ, we may well be contented
either to live or die. In some sense indeed we may rather
"desire to depart;" yea we may be "looking for, and hasting
to, the coming of the day of Christ :" but as it respects impa-
tience or discontent, we may well tarry the Lord's leisure, doing
and suffering his holy will, till he shall take us hence, to "rest
from our labours," and to " be for ever with the Lord"- - -]
CXL.
THE BLASPHEMER STONED.
Lev. xxiv. 13-15. And the Lord spake unto Moses, saying,
Bring forth him that hath cursed without the camp; and let
all that heard him lay their hands upon his head, and let all
the congregation stone him. And thou shalt speak unto the
children of Israel, Whosoever cursed his God shall bear his sin.
SPIRITUAL subjects are generally most relished
by a spiritual mind: and hence it is that in some
places of worship they are exclusively brought for-
ward for public discussion; and other subjects, which
might be very instructive, are entirely overlooked.
We consider it as one great advantage attending a
course of sermons on the Holy Scriptures, that every
subject must find a place in our discourses, and at
some time or other be brought under the view of our
hearers. The history before us would at first sight
appear so ill calculated for general edification, that
we should probably never fix upon it, if left to our-
selves. But, occurring as it does in our present course,
we shall turn your attention to it: and we trust, that,
how unpromising soever it may seem, it will be found
replete with very important instruction. There are
two things in it which we seem particularly called to
notice; namely
666 LEVITICUS, XXIV. 13-15.
140.]
I. The danger of ungodly connexions-
To caution us against contracting an intimacy with
the ungodly, we are told, that "evil communications
corrupt good manners;" and that " the companion of
fools shall be destroyed."' But in the marriage union
such a connexion is peculiarly dangerous, because
its influence is incessant, and operative to the latest
hour of our lives.
1. It is injurious to the person himself-
[I t is from a hope of drawing over their partner to the same
views and sentiments with themselves,that multitudes enter into
engagements, which prove fatal to their happiness through life.
Whatever were the views of this Israelitish woman, she seemed to
have succeeded beyond all reasonable expectation in the alliance
she had formed: for, instead of being detained in Egypt by her
husband, she brought him out with her. But as it was an in-
jury, rather than a benefit, to the Church, that a mixed multi-
tude were united to ita, so the society of a heathen could never
render an Israelite happy. Supposing that the woman had any
regard for God, how could she endure to see her husband
pouring contempt upon him, and bowing down to idols of wood
and stone?--- It is precisely thus when a believer amongst
ourselves becomes united to an unbeliever. However suitable
in other respects the union may be, it ca1mot possibly be pro-
ductive of happiness; for, in all those things which are most
important, their views, their feelings, and their conduct must
be dissimilar, or rather at variance with each other. The un-
converted party can have no sympathy with the converted in
the various exe1cises of mind peculiar to the Cb:ristian state ;
he cannot understand them; the hopes. and fears, and joys and
sorrows experienced by the believer, appear foolishness in the
eyes of an unbeliever; and consequently, there can be no
communion between them on those subjects which are most
nearly com1ected with their eternal welfare ---. Hence that
solemn injunction to form no such alliance b, but to marry
H only in the Lordc"---]
2. It is injurious to their
[Doubtless a true Christian will endeavour to give a right
bias to the minds of his children. But the silent and unstudied
iniluen<;e of the ungodly person will operate far more forcibly
than the "most laboured exertions of the godly, The natural
bent of our affections is towards sin: and we are far more l'eady
Exod. xii. 38. with Numb. xz. 4.
b 2 Cor. vi. 14, 15.
c 1 Cor vii. 39.
140.j. THE. BLASPHEMER STONED. 667
to justify what is wrong from the examples of others, than to
follow what is right. We all know how much easier a thing it
is to go with stream than against it; or to spread contagion
than to cure It. The son of this Israelitish woman, though in
the midst of Israelites, did not become a worshipper of the true
God, but remained to his dying hour a profane despiser of him.
And in like manner it is to be expected, that, where one of the
parents is ungodly, the children will follow his example, and
tread in his steps---- It is true, that the most godly
parents cannot always prevail on their children to yield to then
advice: but, if they have done what they could towards bringing
them up in the nurture and admonition of the Lord, they will
have the comfort of a good conscience to support them in their
trials: but if a believer unites himself to an unbeliever, and his
children turn out ill, he will always have himself to blame: and
. the children themselves will have to reproach them in the last
day for having formed a connexion which afforded so bad , a
prospect in relation to their offspring.]
The history before us naturally leads us also to
contemplate,
II .. The danger of ungodly habits-
! t is manifest that the habits of this man were
altogether bad-
[What was the subject of controversy between this mau
and the Israelite we know not; nor in what manner he blas-
phemed the God of heaven. But it is evident that he was
under the influence of a contentious spirit, and habituated to
indulge himself in disparaging the God of Israel. Moreover,
his dispute with the Israelite was the very occasion of his
blaspheming God. Conceiving that he was injuriously treated
by the Israelite,. he was not satisfied with reviling hirn, but
must revile his religion also, and his God. This is what was
wont to be done in the days of old, when the heathen blas-
phemed the name of God on account of David's misconduct:
and the same is done continually in the present day: men
cast the blame of every evil, whether real or supposed, which
they see amongst Christians, on Christianity They
make the Gospel answerable for all that profess it: which is
just as absurd, as to condemn Christ and his Apostles,
with Christianity itself, for the treachery of Judas. Had this
man been of a meek and quiet spirit, forbearing and forgiving,
he would never have yielded to such a paroxysm of wrath : and,
if he had cultivated the smallest regard for the Most High God,
he would never have waged open war against him by his blas-
phemy and profaneness.]
The consequences of them proved fatal to him- .
668 LEVITICUS, XXIV. 13-15.
LI4o.
[Little did he think what would be the issue of those habits
which he was so ready to indulge. The persons who heard
his blasphemy, informed against him: and Moses, being as yet
uninstructed by God how such iniquity was to be punished,
sought direction from him: and was told that " the persons who
heard him should lay their hands upon his head," and that
" all the congregation of Israel should stone him." And from
thence it was made a standing law that every similar offence
should be visited with the same punishment. It was too late
for the offender now to make excuses : the word was passed ;
the guilt was contracted; the sentence was :fixed. It is thus
that our evil habits also, if not repented of, will terminate, and
we shall begin to bewail our misery when it is past a remedy
----Even in this world many bring distress and ignominy
both on themselves and families by their unhallowed tempers
and their unbridled appetites: and in the world to come, every
man, however light he may make of sin now, shall find it a
burthen too heavy to be borne. J
The ADVICE which we would suggest from this subject,
is, to check evil,
1. In ourselves-
[It is said of strife, that it is " like the letting out of
water," which having once made a breach in a bank, soon defies
all endeavours to restrain it, and inundates the whole country.
It is thus with sin of every kind: when it is once permitted to
act, none can tell where it will stop. Impiety is generally to
be found in the train of ungoverned passions: and, from "walk-
ing in the way of sinners,'' it is no uncommon thing to " sit in
the seat of the scornful." Let us be aware of this, and endeavour
to oppose sin in its very first rise; ever remembering, that, " if
he who despised Moses' law died without mercy under two or
three witnesses, a much sorer punishment awaits us,'' if we be-
come the slaves and victims of any evil propensity-- -]
2. In others-
[The people gave information of the man's profaneness,
and Moses, by God's direction, gave orders for the whole as-
sembly to unite in executing judgment on him. This draws
a profitable line of distinction for us. The magistrate did not
use. any compulsory measures to make the man an Israelite ;
he did interfere to prevent his God and his religion from
exposed to derision. This is the proper province of a
he must not use the power of the sword to make
men religious ; but he may use it to keep them from being
: and it is the duty of every man to lend his
.atd m this matter, and to eo-operate for the maintenance of
. .a.41.] THE JUBILEE A TYPE .OF THE GOSPEL.
669
external order and decorumd, Let us then not only" have
no fellowship with the unfruitful works of darkness, hut rather
reprove," and, if possible, suppress them.]
d If this were a subject taken either for an Assize Sermon, or a
sermon for the suppression of vice, this idea should be enlarged upon.
CXLI.
THE JUBILEE A TYPE OF THE GOSPEL.
Lev. x:x:v. 9-11. Then shalt thou cause the trumpet of the
jubilee to sound, on the tenth day of the seventh month, in the
day of atonement shall ye make the trumpet sound throughout
all your land. And ye shall hallow the fiftieth year, and pro-
claim liberty throughmtt all the land unto all the inhabitants
thereof: it shall be a jubilee unto you; and ye shall return
every man unto his possession, and ye shall return every man
unto his family. A jubilee shall that fiftieth year be unto you.
IN order that our Lord's descent from Judah and
from David should be clear and acknowledged, it was
necessary that the various tribes and families should
be kept distinct. With this view many ordinances
were appointed for the continuing of every man's
inheritance in his own family a. This seems to have
been the primary intent of that ordinance which is
mentioned in the text. A variety of circumstances
in a length of time might produce alienations of pro-
perty; and if this had been suffered to continue, a
confusion of the families and tribes would have at last
ensued. To prevent this therefore, God commanded
that on every fiftieth year every inheritance should
revert to its original possessor. This season was
called the Jubilee; which, while it answered many
other important purposes, served in a very eminent
manner to typify the Gospel.
We may observe a very strict agreement between
the jubilee and the Gospel:
I. In the time and manner of their
The jubilee was proclaimed with the sound of
trumpets-
a A difficulty on this subject having occurred, God himselfdecideq
it, and grounded a new law on that decision. SeeN umb. xxxvi. 6, 7.
G70 LEVlTICUS, XXV. 9-11.
[141.
[The tendency of great reverses of fortune is, in many in-
stances at least, to produce a torpor of mind, and a stupid
indifference to the things we once highly valued. Hence it
was but too probable, that they, who had alienated their inhe-
ritance and reduced themselves to the lowest ebb of misery,
might sink into such a state of ignorance or indolence, as to let
the period appointed for their restoration pass unnoticed. To
prevent this, God commanded the trumpets to be sounded
throughout all the land; that so the attention of all being
awakened, and their spirits exhilarated, every individual might
be stirred up to claim the privileges to which he was entitled.]
The precise time on which this sacred year com-
menced, was " the day .of atonement"-
[The day of atonement was the most solemn season in the
whole year : the people were required to afflict their souls for
sin; and peculiar sacrifices were to be offered for the iniquities
of the whole nation. It should seem at first sight that this
was an unfit season for the proclamation of such joyful tidings;
but it. was indeed the fittest season in the whole year: for,
when could masters and creditors be so properly called upon to
exercise mercy, as when they themselves had been obtaining
mercy at the hands of a reconciled God? Or when could
debtors and slaves so reasonably be expected to receive their
liberties with gratitude, and improve them with care, as when
they had been bewailing the sins, by which, in all probability,
they had been deprived of them ?] .
The Gospel also is to be publicly proclaimed in
every place-
[One would have imagined that it were quite sufficient
for God once to make known the way in which he would par-
don sinners,, and that from that time every sinner would of his
own accord exert himself to obtain the proffered mercy. But
experience proves that our bereavement of heaven is not felt
as any evil; our bondage to sin is not at all lamented; and, if
no means were used to awaken men's attention to their misery,
and to stir them up to embrace the blessings of salvation, the
greater part of mankind would rest satisfied with their state,
till the opportunity for improving it was irrevocably lost.
God therefore sends forth his servants to "preach the Gospel
to every creature," and commands them to " lift up their voice
as a "]
This has .its origin in the great atonement-
[If, as contend, the year of our Lord's death was the
year of Jubilee, the coincidence was indeed very singular and
Important. But, however this might be, certain it is that
. " without shedding of blood, there could be no
141.] . THE JUBILEE A TYPE Ol' THE GOSPEL. 671
nor, till our Lord had expiated the sins of the whole world
could the Gospel be universally proclaimed: But no soone;
was his sacrifice offered, than God was reconciled to his guilty
creatures ; and from that time must the commission given to
his Apostles be dated. A very few days had elapsed, when they
sounded the Gospel trumpet in the ears of that very people who
had crucified the Lord of glory ; and had the happiness to find
thousands at a time "brought from the bondage of corruption
into the glorious liberty of the chilcken of God." Thus clearly
was ;the connexion marked between the atoning sacrifice of
Christ, and the deliverance of sinners that was purchased by it.]
But the agreement between the two is yet more
manifest,
TJ. In the blessings conveyed by them-
The privileges imparted by the jubilee were many
and of great value-
[There was, in the first place, an universal exemption from
every kind of agrictil.tural labOilr. None were either to reap
the produce of the last year, or to sow their land with a view
to a future crop ; but all were to gather from day to day what
had grown spontaneously; and every person had an equal right
to all the fruits of the earthb, A better mode of improving
thei,r time was provided for them: public instruction was to
be given to all, men, women, and children; in order that none,
however their education had been neglected, might remain
ignorant of God, and his lawc. Now also debts, in whatever
way they had been contracted, and to whatever amount, were
to be freely remittedd. But, besides these privileges which
were common to other sabbatical years, there were others pe-
culiar to the year of jubilee. If any persons had, by their own .
voluntary act, or by the inexorable severity of some creditor,
been sold, they were to receive their liberty, and to be restored
to their families, as soon as ever the appointed trumpets should
sound e. Yea, if they had formerly possessed an inheritance in
the land, they were to be instantly reinstated in the possession
of itf: so that in a moment they reverted to their former con-
dition, with all the advantage of their dear-bought experience.]
Analogous to these are the blessings imparted by
the Gospel-
[V arying their order, we shall first mention theforgive"!ess
of sins. Though the debt we owe to God e x ~ e e s all posSible
calculation, it is all freely, and for ever remitted, as soon as
ever the Gospel trumpet is heard, and its .glad tidings are
b ver. 4-7, 11.
e ver. 39-41.
c Deut. xxxi. 10-13.
f ver. 10, 28.
d Deut. xv. 1,.2.
672
I .. EVI'fiCUS, XXV. 9-11.
[141.
welcomed to the soul g. Our bondage to sin and Satan is reversed,
so that nothing shall ever lead us captive, provided we assert
our liberty, and claim our privilege h: being made free by
Christ, we shall be free indeed i, And, notwithstanding we
have sold out heavenly inheritance, and alienated it for a
thing of nought, yet are we called to take possession of it: we
are restored to our father's house ; we are brought again into
the family of saints and angels ; and, with our title to heaven,
have the enjoyment of it renewedk, Now too are we com-
manded to rest from all the works of the law, and from all the
works of the flesh; and, every one of us, to subsist from day to
day upon the bounties of divine grace
1
As we sowed them
not, so neither axe we to reap them as our own, but to receive
them on the same footing as the poorest and meanest of the
human race; all of us being alike pensioners on the divine
bounty. Nor are we to lay up in store of what God gives us;
but every day to gather our daily bread. To all these blessings
is added that of divine instruction: as we are taught how to
improve our leisure, so axe eyes given us to see, and ears to
hear, and heaxts to understand m: and henceforth it is to be
our daily labour to " grow in grace and in the knowledge of
our Lord Jesus Christ." Such axe the blessings bestowed by
the Gospel ; nor can any unworthiness in us deprive us of
them, provided we thankfully accept them as the purchase of
Christ's blood, and the gifts of his grace n.]
INFER,
1. In what way it is that sinners are to be con-
verted to God-
[The priest might have expostulated with the Jewish
debtors or bond-slaves on the folly of their past conduct; but
it was the sound of the trumpet alone that could bring them to
liberty. So we may represent to sinners the evil of their past
ways, and denounce against them the judgments threatened in
the word of God; but it is the sweet voice of the Gospel alone
that will enable them to throw off their yoke, and lead them
to the enjoyment of eternal glory. This is told us by the
prophet; who, speaking of the conversion of the world in the
Jatter day, says, "In that day the great trumpet shall be
blown, and they shall come who were ready to perish, and
shall worship the Lord in the holy mount at Jerusalem
0
." 0
g Acts x. 43. h Rom. vi. 14. i John viii. 36.
k Eph. ii. 19. 1 Heb. iv. 10. Gal. ii. 20. m 1 John ii; 20
n For most congregations it would be more edifying to pass over
bt1efly what was common to the sabbatical years, and to insist only
on the blessings peculiar to the year of Jubilee, namely, deliverancE>
from bondage, and restoration to one's inheritance.
0
Isai. xxvii. 13.
141.]
TliE JUBILEE A TYPE OF THE GOSPEL.
678
that this were du1y considered by all who go forth as the
Lord's ambassadors! It is not to preach a scanty morality
that we are called; but to publish the glad tidings of a full
and free salvation ; a salvation founded in the blood of Christ,
and suited to those who are weeping for their sins. Behold
then, " this is the accepted time ; this is the day of salvation:"
now the trumpet sounds in our ears ; let us all arise, and bless
our Deliverer ; and improve the privileges so richly bestowed
upon us. Then, when the last trumpet shall sound, and the
time, which God has fixed for the redemption of his pUrchased
possession, " shall be fully come," we shall be claimed by him
as his property, his portion, his inheritance for ever.]
2. How solicitous is God to counteract the folly
and wickedness of man!
[A subordinate end of the Jubilee was, to counteract the
cupidity of some, and the prodigality of others. But it is a
very principal end of the Gospel to remedy the miseries, which
men have entailed upon themselves. Well might God have
said to the whole human race, " Ye have sown the wind, and
ye shall reap the whirlwind:" but instead of that, He says,
" Ye have sold yourselves for nought, andye shall be redeemed
without moneyP :" "I have no pleasure in the death of a sin-
ner; turn ye, turn ye, why will ye die Let not then these
gracious declarations reach our ears in vain; Behold, " the year
of the Lord's redeemed is comeq;" "the perfect law of liberty"
is now proclaimed : the Lord himself now preaches " deliver ..
ance to the captives, and the opening of the prison to them that
are boundr:" he says to the prisoners, "Go forth and shew
yourselves."_ The Lord grant that none may put from them
these words of life, or receive this grace of God in vain!]
3. How blessed are they who embrace the glad
tidings of the Gospel!
[We can easily conceive the blessedness of one, who is in
an instant restored from poverty and cruel bondage to the pos-
session of liberty and affluence. But who can estimate aright
the happiness of those who are freed from the curses of the
law, the fears of death, the bondage of sin, and the damnation
of hell Who can fully appreciate the joy of a trembling and
condemned sinner, who by the sound of the Gospel is enabled
to call God his father, and heaven his rightful
Well does the Psalmist, iri reference to this very o:t:dinance ot
the Jubilee, exclaim, "Blessed are the people the
joyful sound
8
," Surely there is no state on earth to be com-
pared with this. May we seek it as our supreme felicity; and
may we all enjoy it as an antepast of heaven!.]
P Isai.lii. 3. q Isai. lxiii. 4. r Luke iv. 18, 19.
VOJ,. I, XX
674 LEVITICUS, XXV. 20-22.
[142.
CXLII.
THE SABBATICAL YEAR.
Lev. xxv. 20-22. And if ye shall say, What shalt we eat the
seventh year? behold, we shall not sow, nor gather in our
increase: Then will! command my blessing upon you in the
sixth year, and it shall bring forth fruit for three years.
And ye shall sow the eighth year, and eat yet of old f1uit
until the ninth year, until her fruits come in ye shall eat of
the old store.
MANY of the commands of God to his people of
old appear to be. mere arbitrary impositions, without
any other use than that of subjecting their wills to
his. But I doubt whether there be one single law
that will fairly bear this construction. The reasons
of many are not known to us, and perhaps were not
fully understood by the Jews themselves : yet we
cannot doubt but that if God had been pleased to
explain them fully to us, we should have seen as much
wisdom- and goodness displayed in those which are
at present unintelligible to us, as in others which we
understand. The command to give rest to the land
every seventh year, when the extent of country was.
so disproportionate to its population, must appear
exceeding strange to those who have not duly con-
sidered it. The generality of persons would account
for it perhaps from its being conducive to the good
of the land, which would be too much exhausted, if
it were not permitted occasionally to lie fallow. But
this could not be the reason: for then a seventh part
of the land would most probably have been kept
fallow every year, and not the whole at once. More-
over, it would not have been suffered to produce
any thing which would tend to counteract the main
design ; whereas all the seed that had been acci-
<lentally scattered on it during the harvest, was suf-
fered to grow up to maturity. Nor can the idea of
fallow be . applied any propriety to the
ohve-yards and vmeyards, which, though not trimmed
and pruned that year, were suffered to bring all their
fruit to maturity. We must look then to some other
for the reasons of this appointment. Those
142.]
THE SABBATICAL YEAR.
,,
675
which appear the most probable and most
it is the object of this discourse to set before you.
The ordinance itself is more fully stated at the
beginning of the chapter a: and it was given,
I. To remind them that God was the great Proprietor
of all-
[In the verse following the text, God says to his people,
"The land is mine." And it was his: he had dispossessed the
f<Ormer inhabitants, and had given it to his own people, assign-
ing to every tribe its precise district, and to every family their
proper portion. This they would have been likely to forget in
the space of a few years ; and therefore, as the great Proprietor,
he specified the terms on which he admitted them to the posses-
sion of his land, reserving to himself the tithes and first-fruits,
and requiring the whole to be left uncultivated and common
every seventh year. Thus the people would be reminded from
time to time that they were only tenauts, bound to use the
land agreeably to the conditions imposecl on them.
Instructive as this thought was to them, it is no less so to us.
Indeed, we should never for one moment lose the remembrance
uf it. " The whole world is mine," says God, " and the fulness
thereof!>.'' Nay more, our very "bodies and spirits are his
0
:"
and consequently, all that we are, and have, should be used for
him, and be entirely at his disposal. Of what incalculable
benefit would it be to have our minds duly impressed with this
truth ! How would it lay the axe to the root of all those evils
which arise within us from the diversity of our states and con-
ditions in the world! Pride in the attainment of earthly things,
anxiety in the possession, and sorrow in the loss of them, would
be greatly moderated--- Instead of being agitated with
the keen sensibilities of an owner, we should feel only a subor-
dinate interest, like that of a steward : we should be neither
elated with prosperity, nor depressed \vith adversity, but in
every change should be satisfied, if only we were sure that we
had done our duty, and that no blame attached to us.]
11. To keep them from earthly-mindedness-
[When our corn and wine are multiplied, we are apt to be
thinking how we may treasure them up, rather than how we
shall employ them to the honour of God. To counteract this
sordid disposition, God provided, that, when he had given his
people the richest abundance, they should think only of the
temperate and grateful use of it, and not of amassing wealth.
By this ordinance he said to them, what he says to us also, "If
a ver. 1-7. (Read it.) See also Exod. xxiii. 10, 11.
b Ps. xxiv. 1. and I. 12. c J Cor. vi. 20.
676 LEVITICUS, XXV.
[142.
riches increase, set not your hearts upon them d," He would
have us live above this vain world ; and not, when running for
such a prize, be "loading our feet with thick claye." If we
could have the reasons of God's dispensations fully revealed to
us, I have no doubt but that we should find that he has this end
in view, when he sends us one bereavement after another: he
does it, I say, that we may learn to " set our affections on
things above, and not on things on the earth" ---]
Ill. To lead them to trust in him-
[Like the rich fool in the Gospel, they would have been
ready to say, " Soul, thou hast much goods laid up for many
years; eat, drink, and be merry." But God is jealous of his
own honour. He will not endure that we should "say to gold,
Thou art my hope; or to the fine gold, Thou art my confi-
dence." Indeed, he not only denounces against such conduct
his heaviest judgments, but sets forth in most beautiful terms its
practical effects r---The cares of this world are as thorns
and briers, which choke the seed which God has sown in our
hearts, and prevent it from bringing forth any fruit to perfec-
tion. They also weigh down the spirits, and oftentimes prove
an insupportable burthen to the soul: whereas the person who
has learned to confide in God, is always happy: " he ]plows in
whom he has believed," and is assured that " he shall want no
manner of thing that is good." Hence David not merely
affirms that such persons are happy, but appeals to God him-
self respecting it ; " 0 Lord God of hosts, blessed is the man
that trusteth in thee." This was the state to which God de-
signed to bring his people of old ; and in it he would have all
his people live, even to the end of the world. " I would have
you," says he, "without carefulness:" HBe careful for nothing;
but in every thing by prayer and supplication with thanksgiving
let your requests be made known unto God; and the peace
of God which passeth all understanding shall keep your hearts
and minds through Christ Jesus."]
IV. To make them observantofhis providential care-
[When they saw that the sabbatical year was at hand,
how forcibly would they be struck with the provision which
God had made for it! They would have " three years" to
live on the produce of one single yearg. But when they saw
d Ps. lxii. 10. e Hab. ii. 6. f J er. xvii. 5, 6.
JJ c_ommentators appear to me to mistake in supposing that the
sabbatical year began, like their civil year, in autumn : for then, the
sowing :rod reaping being brought within one year, the loss of that
whole. time "!ould be. fel_t only for two years : but if their year be-
gan, like therr year, in the spring, then they would ol
not sow m the sixth year, nor reap in the eighth year; because
l
I
142.]
THE SABBATICAL YEAR. 677
their barns overflowing with the produce of the earth, and their
presses bursting out with new wine, methinks they would say,
This is the hand of God : we will love him; we will serve him;
we wi1l trust in him : we will shew, that we are not insensible
of all his love and kindness.
Such sentiments and conduct would tend exceedingly to
exalt and honour God; and would conduce very much to the
happiness of all. We are apt to think that there is great com-
fort annexed to the idea of wealth and plenty : but the comfort
which a poor man has in receiving his pittance as from the
hand of God, far outweighs all that the rich ever felt in their
unsancti:fied abundance-- --The more we enjoy God in the
creature, the more we enjoy the creature itself---]
V. To typify the felicity of heaven-
[Canaan was an acknowledged type of heaven: and this
ordinance fully represented the blessedness there enjoyed. All
the land was common during the seventh year ; and every per-
son in it, whether rich or poor, a native or a foreigner, had
an equal right to every thing in it. None were to assert an
exclusive. claim to any thing : none were to reap or treasure
up the fruits of the earth; but all were to participate with
equal freedom the bounties of heaven. What a delightful pic-
ture does this give us of that blessed state, in which there will
be no distinction of persons, no boast of exclusive rights, no
want of any thing to the children of God; but all will have a
fulness of joy at God's right hand, and rivers of pleasure f01
evermore ! --- Even in the Church below there was a
little of this, when the disciples had all things common, and
none said that any thing he possessed was his own; but in the
Church above, this will universally prevail, and endure to all
eternity.]
This subject, in its different bearings, affords ample
matter of INSTRUCTION to,
1. The doubtful and undetermined Christian-
[The Jews were required to sacrifice their worldly pros-
pects for the Lord: and were threatened, that, if they did not
obey this God would them the
This threatemng too was executed m the Babylomsh captiVIty,
according to the number of sabbatical years which they had
neglected to observeh. Shall Christians then be backward to
they could not reap or sow in the seventh year: consequently, they
could only sow in the eighth year what they were to reap in the ninth.
The language of the 22d verse seems to require this interpretation.
:Next to this interpretation, I should prefer that of making the words
" three years" to signify " one year, and parts of two."
h Lev. xxvi. 33-35. with 2 Chron. xxxvi. 20, 21.
678 LEVITICUS, XXV. ~ 0 ~ ~ .
[142.
exercise self-denial, or to sacrifice their temporal interests for
their Lord and Saviour? Let them not hesitate between duty
and interest: the calls, though apparently opposite, are indeed
the same : if we sacrifice any thing for the Lord, he will repay
us an hundred-fold. If we will lose our lives for his sake, we
shall :find them: but if we will save them here, we shall lose
them in the eternal world.]
2. The careful and worldly-minded Christian-
[If the Jews, whose principal rewards were of a temporal
nature, were taught not to place their affections on earthly
things, how much less should we! It is really a disgrace to
Christianity, when persons who profess godliness are as anxious
after this world as those who have no prospects beyond. Yet
how common is this character ! Happy would it be for them
if they would study our Lord's sermon on the mount; and
learn from the very birds of the air to live without anxiety for
the morrowi. Not that they should neglect their earthly busi-
ness, whatever it may be: but, in the habit and disposition of
their minds, they should " be content with such things as they
have," and realize the prayer which they profess to approve,
" Give us day by day our daily bread!"]
3. The fearful and unbelieving Christian-
[On the command being given respecting the observance
of the sabbatical year, some are represented as asking, " What
shall we eat the seventh year?" Now thus it is with many
Christians, who are anticipating evils, and questioning with
themselves what they shall do under such or such circum-
stances? and fearing, that, if they proceed in the way of duty,
they shall not be able to stand their ground. But the answer
to such persons is, "Sufficient for the day is the evil thereof."
We have no right to anticipate evils; at least, not so to anti.;.
cipate them as to distress ourselves about them. All that we
need to inquire, is, What is the way of duty? True, to carnal
minds we may appear to act absurdly, and to thwart our own
interests : but the path of duty will always be found the path
of safety. God is the same God as ever he was: and, if he call
us to exercise faith on him, he will never disappoint us. Justly
did Jesus reprove his disciples for fearing, when they had him
in the same vessel with them. Let us remember, that he is
embarked with us, and that tliey who trust in him " shall not
be ashamed or confounded world without end."]
4. The humble and believing Christian-
. [ D ~ d you ever, when exercising faith in God, find yourself
disappomted of your hope ? Did he ever leave you or forsake
1 Matt. vi. 25----30.
I
t
t
143.]
' .
GODS PROMISES TO PENITENTS.
679
If the c.ommand have appeared formidable at a distance,
have you not always found that your strength was increased
according to your day, and that His grace was sufficient for
Have you not found also, that, though your obedience
might be self-denying, it has always been productive of happi-
In short, are you not living witnesses of the truth and
faithfulness of your Lord? Go on then, and be examples of a
holyself-denying obedience. Prefer the performance of duty
before worldly prospl:lcts, how lucrative soever they may appear;
and let it be seen in you, what it is to " live by faith on the
Son of God, who has loved you, and given himself for you."]
CXLiii.
GOD'S PROMISES TO PENITENTS.
Lev. xxvi. If they shall confess thei? iniquity, and
the iniquity of their fathers, with their trespass which they
trespassed against me, and that also they have walked con-
trary unto me ; and that I also have walked contrary unto
them, and hdve brought them into the land of their enemies;
if then their uncircumcised hearts be humbled, and they then
accept of the punishment of their iniquity ; then will I
remember my covenant with Jacob, and also my covenant
with Isaac, and also my covenant with Abraham will I re-
member; and I will remember the land.
WE are apt to feel a jealousy respecting the divine
mercy, as though a free and full exhibition of it would
cause men to make light of sin. But the inspired
writers seem never apprehensive of any such effects.
In the passage before us God has set forth his pro-
mises to his people, if they should continue obedient
to them ; and the most tremendous threatenings, in
case they should become disobedient. Yet even then
though he foreknew and foretold that they would
depart from him and bring upon themselves his heavy
judgments, he told them, that, if even in their lowest
state they should return to him with humiliation and
contrition, he would restore them to his favour, and
to the land from whence they should have been ex-
pelled. What encouragement the pious Nehemiah
derived from these declarations, may be seen in the
prayer he offered ; in which he reminded God of
them, and sought the accomplishment of them to his
680 LEVITICUS, XXVI. 4.0-49..
[143.
nation in a season of deep distressa. May the con-
templation of them be attended with similar effects
to our souls, while we consider,
I. What is that repentance which God requires-
We find in the Scriptures a great variety of marks
whereby true repentance may be known: but we shall
confine our attention to those which are set forth in
the text. It is there required,
1. That we should acknowledge our guilt-
[Our fathers' sins, as well as our own, are just grounds of
national humiliation: in the repentance that is purely personal,
our own sins, of course, are the chief, if not the exclusive,
sources of sorrow and contrition. But our sins should be
viewed in their true light, not as mere violations of our duty to
man, but as acts of hostility against God. Sin is "a walking
contrary to God," or, in other words, a wilful, persevering,
habitual opposition to his holy will: nor do we ever appreciate
our own. character aright, till we see our whole lives to have
been one.constant scene of rebellion against God---Even
adultery and murder, though so directly militating against the
welfare of society, were considered by David as deriving their
chief aggravations from this source; "Against Thee, Thee only,
have I sinned b."]
2. That we should justify God in whatever judg-
ments he may inflict-
[Though we think ourse/;ves at liberty to " walk contrary
to God," we do not consider him as at liberty to " walk con-
trary to us," but murmur and repine if at any time he punish
us for our iniquities. But whatever judgments he may have
inflicted on us, we must say, '' Thou hast punished us less than
our iniquities deserved c" ---We should even view his
denunciations of wrath in the future world as no more than the
just desert of sin; and be ready to acknowledge the justness of
the sentence, if we ourselves be consigned over to everlasting
misery on account of our sins ---I know that, when we
consult only our proud reasonings on the subject, it is hard to
feel entirely reconciled to the declarations of God respecting
it : but a sight of sin in its various aggravations will silence us
in a moment, and compel us to cry out, "Lord God Almighty,
true and righteous are thy judgments d! "]
3: That we should be thankful for any dispensation
that has been the means of " humbling our uncir-
cumcised hearts"-
.. Neh. i. 5-9. b Ps. li. 4. e Ezra ix. 13. d Rev. xvi. 7.
143.]
GOD'S PROMISES TO PENITENTS. 681
[This is one of the most decisive e.vidences of true repent-
ance. Nothing but real contrition can ever produce this. We
may submit to affiictive dispensations with a considerable degree
of patience and resignation, even though we have no just view
of our guilt before God: but we can never be thankful for them,
till we see that sin is the greatest of all evils, and that every thing
is a mercy which leads us to repent of sin. Till we are brought
to this, we can never be truly said to " accept the punishment
of our iniquity." We must accept it as a fatherly chastisement,
a token of love, a blessing in disguise : we must say from our
hearts, " It is good for me that I have been affiicted "---]
These marks sufficiently.characterize the repentance
which God requires. We now proceed to mark,
11. The connexion between that and the exercise of
mercy-
It is strange that any should imagine repentance
to be meritorious in the sight of God. Our blessed
Lord has told us, that itself can lay no
claim to merit; and that " when we have done all
that is commanded us, we should confesE! ourselves
unprofitable servants." Who does not see that an
acknowledgment of a debt is a very different thing
from a discharge of that debt; and that, if a con-
demned criminal be ever so sorry for his offences,
and acknowledge ever so sincerely his desert of
punishment, his sorrow cannot cancel the debt which
he owes to the laws of his country; much less can
it give him a claim to great rewards? It is not then
on a ground of merit, that God pardons a repenting
sinner. Nevertheless there is a connexion between re-
pentance and pardon: there is a meetness and suitable-
ness in the exercise of mercy towards the penitent;
1. On God's part- ''
[Repentance glorifies God, as much as any action of a
creature can glorify him. It expresses an approbation of his
law and of the penalties annexed to it: it exalts the goodness
and mercy of God, by the hope which it entertains of ultimate
acceptance with him. There is not any perfection of the
which repentance does not honour--- Hence Joshua sa1d
to Achan, "My son, to the Lord God of Israel, and
make confession unto hime. ]
VOL. I.
e vii. 19.
yy
682 LEVITICUS, XXVI. W - 1 ~ .
[ 14:3.
2. On the part of the penitent himself-
[If a man were pardoned without repentance, he would
feel little, if any, obligation to God: and would be ready to
commit the same iniquities again, from an idea that there was
no great enormity in them. But when a person is truly peni-
tent, he admires and adores the riches of that grace that is
offered him in the Gospel--- and, having tasted the bit-
terness of sin, he is desirous to flee from it, as from the face of
a serpent---]
Hence it is that so great a stress is laid on repent-
ance, in the text: " If they be humbled, tlzen willl
pardon:" then 1 c.an do it consistently with my own
honour; and then will they make a suitable improve-
ment of the mercy vouchsafed unto them.-lt will
be profitable yet further to inquire into,
Ill. The ground and measure of that mercy which
penitents may expect-
[The expressions in the text are very peculiar. Thrice is
mention made of that covenant which God made with Abra-
ham, and renewed with Isaac and Jacob. And wherefore is
this repetition used, but to shew that that covenant is the
ground and measure of all God's mercies towards us? As far
as it related to the Jewish nation, it assured to them the enjoy-
ment of the promised land. But it relates also to the spi-
ritual children of Abraham ; and assmes to them all the
blessings of grace and glory. It is that covenant whereby God
engaged that "in Abraham's Seed should all the nations of the
earth be blessed." Of that covenant Christ was the Mediator
and Surety. He undertook to fulfil the conditions of it, that
we might partake of its benefits. These conditions he did fulfil :
"he made his soul an offering for sin;" and now claims the
accomplishment of the promise, that " he should see of the
travail of his soul and be satisfied." This covenant God re-
members on behalf of penitent transgressors ; and all his
engagements contained in it he will perform. It is not because
penitents deserve mercy, that he will impart it to them, but
because he has promised it in that covenant: and for the very
same reason will he impart unto them all the blessings of sal-
vation .. All the riches of his glory shall be given them, because
they la_y hold of that covenant, and look to him to approve
himself faithful to his own engagements - -- -]
As an IMPROVElfENT of this subject, we would sumrest
to you two things:
00
1. Be thankful that you are yet within the reach
of mercy- - '
143.]
GOD'S PROMISES TO PENITENTS. 683
[The state represented in the text is such as might be
thought altogether hopeless. But God says, " If THEN they
be humbled, and they then accept the punishment of their
iniquity, He will even then remember his covenant." Surely
this shews us that none should despair of mercy, but that,
whatever be our state of guilt or misery, we may yet "cry
unto, God, even as Jonah did, from the belly of hell f." But
how many are there who are now beyond the reach of mercy!
God does not say, that, if we cry unto him in another world,
he will regard us. No: we shall then cry in vain for " a drop
of water to cool our tongues." 0 that we might improve this
day of grace, this day of salvation! ---] '
2. Have especial respect unto the Covenant of
Grace-
It is to that that God looks: and to that should we look
also. It is that alone which is the real ground of all our hopes.
This matter is by no means sufficiently understood amongst
us : we do not consider, as we ought, the stupendous plan of
salvation revealed to us in the Gospel. If we saw more clearly
the nature and necessity of tlie covenant which God entered
into with his only dear Son for the redemption of a ruined
world, we should form a far better estimate of the malignity
of sin, and of our obligations to the mercy of God. Beloved
brethren, remember this covenant, both for the humiliation
and encouragement of your souls. Independent of that, you
must expect nothing: but by pleading it before God, you
shall obtain what "neither eye hath seen, nor ear heard, nor
heart conceived" - - -]
f J onah ii. 2.
E l'l D OF VOL. J.
J. H.addon, Printer, Castle Street, Fins bury.